v
:^& So *
*L #. $. duiii.
A TRANSLATION OF THE TREATISE
CHAGIGAH
FROM THE
BABYLONIAN TALMUD.
ILonlion: C. J. CLAY AND SONS,
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
AVE MARIA LANE.
Cambritige: DEIGHTON, BELL, AND CO.
1Letp>is : P. A. BROCKHAUS.
jjicfo larfi : MACMILLAN AND CO.
T\5\ ^~,~
A TRANSLATION OF THE TREATISE
CHAGIGAH
FROM THE
BABYLONIAN TALMUD
WITH INTRODUCTION, NOTES, GLOSSARY, AND
INDICES
BY
The Rev. A. W. STREANE, M.A.
FELLOW, AND DIVINITY AXD HEBREW LECTURER, OF CORPUS CHRISTI COLLEGE,
CAMBRIDGE, AXD FORMERLY TYRWHITT's HEBREW SCHOLAR.
CAMBRIDGE:
AT THE UNIVERSITY PRESS.
1891
[All Bight* reserved.]
V0
(latnbrtijgc :
PRINTED BY C. J. CLAY, M.A. AND SONS,
AT THE UNIVERSITY PRESS.
INTRODUCTION.
CJIXCE the publication of Deutsch's celebrated article 1 , a
^ large number of fragmentary portions of the Talmud have
appeared in English. Such for example are to be found in
Hershon's Talmudic Miscellany, 1880, his Treasures of the
Talmud, 1882, and his Genesis mth a Talmudic Commentary,
1883. A considerable portion of the Mishnah has also been
translated, in particular, the treatise entitled Pirke Aboth,
or Sayings of the Jewish Father's. Numerous references to
Dr C. Taylor's edition of that work with critical and illustra-
tive notes* will be found in the following pages. Many other
Mishnic treatises have also been more or less fully translated ;
e.g., by the Rev. D. A. de Sola and the Rev. M. J. Raphall 3 ,
and, later, by the Rev. Joseph Barclay 4 . But no person, so far
as I am aware, has hitherto undertaken to set any Talmudic
treatise, with both Mishnah and Gemara, in its entirety before
the English reader. I have accordingly ventured to think that
such a work as this, corresponding to what has been already
done by Drs E. M. Pinner, Chr. Ewald 5 and others 6 for German,
1 'The Talmud,' published in the Quarterly Review, Oct. 1867, and reprinted
in his Literary Remain*, London, 1874.
- Cambridge, 1877. 3 London, 1843.
* London, 1878.
s Pinner's R'rakhoth, Berlin, 1842; Ewald's Abodah Sarah, 2nd ed., Nurem-
berg, 1868.
6 See German translations of various treatises enumerated in Dr H. L. Strack's
Einleitung in den Thalmud, p. 69.
VI INTRODUCTION.
and by L'Abbe L. Chiarini 1 and M. Moise Schwab J for French
readers, might not be without interest. This book then, unlike
those to which I first referred, consists, not of quotations, how-
ever appropriately selected, but of a continuous whole.
Although perhaps no one who opens this volume is likely to
" hold, with that erudite Capucin friar, Henricus Seynensis,
that the Talmud is not a book but a man 3 ," it may be well
to sketch as briefly as possible the nature of that work, one
of the treatises of which appears now for the first time in a
non-Hebrew dress.
According to Jewish belief, in addition to the "Books of
Moses," which formed the written Law (^rOSfe^ mi^l), there
t ; v T
was also delivered to the Israelitish leader an oral Law (rnifi
T
il> 7y3fey) 4 , which was held by the Jews in still higher venera-
tion 5 . This oral Law, like the written, was held to have been
faithfully transmitted through subsequent generations and all
the vicissitudes of Jewish history, and the two together form the
basis of all the discussion and exposition, of which the main
substance of the Talmud consists. "Moses received the Torah
from Sinai, and delivered it to Joshua, and Joshua to the
elders, and the elders to the prophets, and the prophets to the
men of the Great Synagogue 6 ." " R. Simeon ben Lakish said
What is that which is written, ' I will give thee tables of stone
and the law, and the commandment which I have written
to teach them' (Ex. xxiv. 12)? 'Tables,' these are the Ten
Words; 'law,' this is the Scripture; 'and the commandment,'
this is the Mishnah ; ' which I have written,' these are Prophets
1 he Talmud de llabylone, traduit en langue Fran^aise, et complete par rclui
de Jerusalem, Vol. i. Leipzic, 1831, contains B'rakkotk, No more appears |o
have been published.
2 B'rakhoth, Paris, 1871. Other treatises have followed.
3 Deutsch, Lit. Rem., p. 3.
- 4 "Not unlike the unwritten Greek 'Parpen, the Eonian 'Lex Non .Seiipta,'
...or our own Common Law," Deutsch, p. 18.
5 See p. 47.
6 Sayings of the Jetcish Fathers (Pirke Abotlt), i. 1.
INTRODUCTION. Vll
and K'thubhim ; ' to teach them,' this is the Geniara ; thus
instructing us that all of these were given to Moses from
Sinai 1 ."
It is of course impossible to determine with any precision
what substratum of truth may underlie this belief; in other
words, to determine whether there may be preserved to us in
the Talmud, as we now have it, any trace of precepts otherwise
unknown but belonging to the age of Moses or to that of
the Elders*, or of the prophets who followed him. When
we arrive however at the age indicated by the last words
quoted above from the Pirke Aboth, the subject emerges into
the light of history. From that time onwards we find that
a certain class of men were charged from age to age with the
custody of this Law, both while it was still in fact, as well as in
name, oral, and subsequently, when it had been committed
to wiiting. The title borne by these persons varied with the
period, as did also the amount of deference paid to their suc-
cessive expositions.
Ezra and 'the men of the Great Synagogue 3 ,' the last of
whom, Simon the Just, died RC. 300, handed on the tradition,
to be cherished and amplified by the Sopherim (scribes), and
these were succeeded in their guardianship by (a) the Tannaim*
(a.d. 70220), (6) the Amoraim 5 (from the death of Rabbi, A.D.
1 Brakhoth, 5 a, i. 13.
2 Josh. xxiv. 3, Jud. ii. 7.
3 Traditionally held to have been a college, consisting of 120 contemporary
teachers. More probably the title was invented in a subsequent age to express
collectively those learned in the Law, who belonged to the whole period com-
prised between the Return from the Captivity and B.C. 300. See Dr C. Taylor's
Sayings of the Jewish Fathers, p. 124.
4 Repeaters, teachers (K3D), also called Chakhamim, icise men, a title used
to distinguish them from the Rabbanan, who (but see Glossary, Rlbbax) were
Gemaric teachers I Amoraim). Deutsch however (Lit. Rem. p. 21) adopts a classi-
fication which makes Ranaim, (Master-) builders (Xj2), to be the name borne by
the custodians of the oral Law from b.c. 220 to a.d. 220.
5 Speakers pOX). Hence they were men who discussed with authority, as
opposed to their predecessors (Tannaim) who taught with authority. The
Amoraim did not formulate new laws, unless they were compelled. Thus they
Vlll INTRODUCTION.
210 to R. Abina II., often called Rabena, head of the Academy
at Sora in the latter part of the 5th century, the last who
taught authoritatively on the basis of oral tradition), (c) the
Sabboraim 1 (a.d. 500689), and lastly, the Geonim 2 (a.d. 689
895).
During Old Testament times and till about B.C. 100 there
appears to have existed nothing of the rivalry in the exposition
of the Law which we find from that time onwards. Till the
captivity all were either on the side of Israel's God or of
idolatry, and after the Return several hundred years seem to
have elapsed before any development of opposing schools took
place. l: The struggle for independence which was sustained,
and brought to a successful issue, by the Maccabaeans with the
help of the zealous adherents of the Law, tended to concentrate
all political power in the hands of that party ; whilst the
Hellenist faction, who had brought the nation to the verge
of rain, must have lost all influence. But though subdued for
a time, and in bad odour with the people, they succeeded in
alienating John Hyrcanus and some of his successors from their
opponents, who on their part sought to maintain themselves by
the favour of the multitude. But since excessive zeal for the
Law was the surest way of securing the attachment of the
people, legal studies came to be regarded with deeper interest,
and pursued with increasing energy, till with the multiplication
of the disciples, divisions and endless disputes were developed 3 ."
These differences of opinion as to the meaning of many of
stood in something of the same relation to the Tannaim as judges and counsel
do to the legislature.
1 Reasoners p3D, to think, fc03p, reason). They did not propound any-
thing original, but reasoned upon the material left them by their predecessors,
and so sought to obtain a clearer grasp of its meaning. Jose (who died a.d. 503)
was the first of these, though he is sometimes reckoned as the last of the Amo-
raim. The last were 'Ina or Giza, and Simona. For a sketch of their times,
see Etheridge, Introd. to Heb. Lit. p. 209 sqq.
2 Eminent persons (pN|, excellent, noble). The word however also bears a
narrower import as the title belonging to the heads of the Academy of Sora.
3 Deutsch, p. 19.
INTRODUCTION.
the precepts in the written, and of the comments in the un-
written, Law had thus the natural effect of largely expanding
the amount of matter to be transmitted. And again "the
ever growing wants of the ever disturbed commonwealth necessi-
tated new laws and regulations at every turn... Both for the
promulgation of a new law and the abrogation of an old one a
higher sanction was requisite than a mere majority of the
legislative council. The new Act must be proved, directly or
indirectly, from the 'Word of God' proved to have been
promulgated by the Supreme King hidden and bound up as
it were in its very letters from the beginning 1 ."
Such was the state of things, when R. Jehudah the Holy 2 ,
doubtless fearing that the Rabbinic schools might perish al-
together in the hapless plight of the Jewish people, about
A.D. 191 brought, or began to bring, into shape the Mishnah,
i.e., the older of the two parts, of which the majority of the
treatises forming the Talmud are each made up. The Mishnah
is thus the (virtually common) basis of the two forms of the
Talmud, known respectively as the Talmud of Jerusalem (more
strictly, Tiberias) and of Babylon (Sora)*.
Around this Mishnah, or commentary on the Biblical text,
with its studied brevity suggestive of hastily taken lecture
notes, there grew up a commentary or "critical expansion 4 ,"
couched for the most part in language still more laconic and
obscure, as well as still further removed in its form from Biblical
Hebrew. This commentary on a commentary is called the
Gemara 5 , and forms the later, and by far the longer, of the two
portions of an ordinary Talmudic treatise. The Gemara, unlike
the two recensions of the Mishnah, differs considerably in the
two forms of the Talmud.
The Talmud of Jerusalem is attributed to the editorship of
1 Deutsch, p. 19.
2 See p. 2, note 9.
3 See further under Mishnah in Glossary.
1 Deutsch, p. 17.
* See Glossary.
X INTRODUCTION.
R. Jochanan ben Eliezcr (a.d. 184 279), but inasmuch as his
death took place considerably more than a hundred years before
the latest piece of Gemara contained in that Talmud, it is clear
that he can only have given the impulse, which led to the
putting together and completion of the whole. The same
remark will apply to the tradition which ascribes the editing
of the Talmud of Babylon to Ashi 1 (died A.D. 427), and Rabena 2 ,
who were both much earlier than the last teachers therein
named.
While both Talmuds, containing thus a commentary upon
what is virtually the same body of Mishnic teaching, bear a
strong similarity to one another, they have nevertheless con-
spicuous points of difference. The discussions in the Palestinian
Talmud are briefer and more to the point. In it the learned
give the opinions and decisions pronounced by their prede-
cessors, but without the addition of the debates which led up
to those decisions. It also contains more history and geo-
graphy, as well as more of numismatology and archaeology.
We may add that in it Greek words needed, and accordingly
received, no explanation.
The Talmud of Babylon on the other hand is three times
the size of the other, bestows more care on legal and religious
points, is the later, the more studied by the Jews themselves,
and the more trustworthy. Lastly the Talmud of Babylon con-
tains more Halachah, the Talmud of Jerusalem more Haggadah 3 .
The following will probably strike the reader of any Tal-
mudic treatise as its most prominent characteristics :
1st. Conciseness ; frequently amounting to obscurity. This
feature, noticeable in the Mishnah, is still more prominent in
the Gemara. Both assume an intimate knowledge of the letter
of the "Books of Moses," as well as a thorough familiarity
with the details of ritual developed in the later days of the
1 See p. 6, note 1.
- See p. viii.
3 For these words, see Glossary.
INTRODUCTION. XI
Jewish state. This is largely accompanied by a brevity and
baldness which utterly disregard all attempts at rhetorical
effect or even attractiveness of style. If such a work is to
be made at all intelligible in an English translation, it
must be considerably amplified, as well by insertion in the
course of the text, as by notes. Accordingly, while seeking to
render the original as closely as the case permits, and while
probably running the risk of reproducing but too faithfully in
many cases its extreme baldness, I have felt it necessary to
make the English text to be not only a literal translation, but
to some extent a commentary, while reserving as much as pos-
sible for the notes everything of the nature of observations,
strictly so called, on the text.
2nd. Disputation. Rabbis of opposing schools adduce their
several opinions and support them both by older authority and
by argument. It is hoped that the spaces (sub-paragraphs)
which will be found throughout the text, may help to bring
out this feature, and to render more apparent the thread of the
discussion, which otherwise might occasionally be difficult to
disentangle.
3rd. A desultory, disconnected style. Deutsch 1 speaks thus
of the Talmudic student at the commencement of his investiga-
tion : " Schooled in the harmonizing, methodizing systems of
the West -systems that condense and arrange and classify, and
give everything its fitting place and its fitting position in that
place he feels almost stupefied here. The language, the style,
the method, the very sequence of things (a sequence that often
appears as logical as our dreams), the amazingly varied nature
of these things everything seems tangled, confused, chaotic."
Often however the clue to the connexion between neighbouring
paragraphs is to be found, not in any similarity in the subject-
matter, but in the identity of the authority upon which they
rest, or person quoted as having given utterance to them.
4th. Extraordinary methods of interpretation and subtle
1 p. 16.
Xll INTRODUCTION.
inferences from Biblical language. Examples will be found on
pp. 5, 14, 16, etc. 1
The Talmud however, apart from its literary features, and
in spite of what we may consider as blemishes of substance or
of style, can well claim a right to be regarded with profound
interest, on account of the powerful influence which it has had
upon the Jewish people, as exercising the strongest effect upon
their imagination, as bound up for so many centuries with their
history, and as inspiring them in many cases with an enthusi-
astic devotion to its contents. From the peculiar circumstances
of their position, deprived of the natural outlets for the exercise
of a nation's enthusiasm and interests, they devoted themselves
for ages to this unique study, which accordingly throws a strong,
if somewhat also of a fantastic, light upon their modes of
thought and life for generations. More especially does the Book
claim our attention, as containing the words of some, with whom
we may feel morally certain that our Lord held converse, men
with whose sayings He and those around Him were thoroughly
familiar, men whose teaching, avowedly dependent as it was for
its claims solely on the links connecting it with the dicta of
their predecessors, was in such marked contrast with the words
of Him who " taught them as one having authority, and not as
their scribes 2 ."
The Talmud of Babylon consists of sixty-three Tractates or
Treatises, each of which bears the name of NJ^DDD . These
T . v -
Treatises are arranged under six heads ( dHID , orders). The
second of these heads is called, The division of (or, concerning)
festivals ("lyi/D TTD), and contains twelve treatises, of which
v "
Ghagigah (JTMri) is the last 3 . We may summarise as follows
1 "The mind of a Jew is never wholly intelligible to the mind of a Gentile."
C. A. Vince, Christian Conduct, p. 108.
2 Matt. vii. 29.
3 This is according to the order of sequence laid down by Maimonides. For
other arrangements, see Strack's Einleitung in den Thalmud, pp. 10 12.
INTRODUCTION. XI 11
the questions of which it treats ; merely reminding the reader
that the digressions from the main theme are numerous and
lengthy :
Perek I. Who are bound to appear at Jerusalem at the
three great annual Feasts ? What is the amount which must
be expended by them in offerings on the occasion ? From
what sources are these offerings to be drawn and of what are
they to consist? Rules as to postponed offerings, and as to the
dissolving of vows. Remarks on the rules concerning Sabbaths,
Chagigah-offerings, and other matters.
Perek II, like the latter part of Perek I, treats of many
matters which have little or no connexion with the main theme.
On what things is instruction to be given ? Into what things
is investigation forbidden ? Fragments of the story of Acher.
The first dispute between Jewish Rabbis (Jose ben Joezer and
Jose ben Jochanan). The names of the five Pairs (Presidents
and Vice-Presidents of the Sanhedrin). Details connected with
festival offerings. Rules relating to cleansing. Is a definite
intention necessary, if cleansing is to be ceremonially valid ?
What are the degrees of purity ?
Perek III. How far are hallowed things to be held as more
honourable than heave-offering ? And (in connexion with this
enquiry, and returning thus to the main subject) how comes it
that during the Feast the wine and bread of a strictly observant
Jew are not defiled by the touch of a common person ? How
after the Feast are the vessels of the Sanctuary purified ?
The text of the Talmud, besides presenting, in common with
other ancient writings, unintentional variants (arising from
errors of sight, of hearing, etc.), contains also a considerable
number caused (a) by fear of the " Censor 1 " or representative
of the secular power, or even by his actual direction, (b) by a
desire to emphasize the differences between the Jewish and
1 For interesting remarks upon the comparative influence of the "censure"
upon the earliest printed editions of Talmudic treatises, according to the country
of origin of the mss. on which they were based, see Strack's Eiiileitung, etc. p. 53;
XIV INTRODUCTION.
Christian religions. It is in the edition of Basel (a.d. 1578
1581) that the influence of the Censor comes into view. Owing
to the wide-spread belief that the Talmud contained attacks
upon Christianity, the word expressing a Christian Jew 1 was
altered in many cases to that for Sadducee or for Epicurean 2 ,
and the word for Gentile 3 to that for Cuthite (Samaritan).
The great majority however of the variants in this treatise
are not of sufficient importance to merit attention. Conse-
quently in the following pages it is only occasionally that any
of them are dealt with in a note. Those who may desire to
examine them further will find ample material to their hand
in Rabbinovicz's Variae Lectiones noticed below.
Owing doubtless in part to the vicissitudes of Jewish history
in mediaeval times, comparatively few mss. including Gemara
survive, although Mishnic treatises, especially that of the
Sayings of the Jewish Fathers (Pirke Aboth), are fairly nu-
merous 4 . The chief extant mss. of the Talmud of Babylon are
three :
1st. That of Munich 5 ; the only MS. containing the whole of
this Talmud. It was written A.D. 1369 at Paris by R. Solomon
ben Simson,
2nd. The Roman 6 , and
also for a list of passages in the Talmud, where the censure has obscured or
obliterated references to our Lord, or to those immediately connected with Him,
see Rahbinovicz's Discourse ("IOND) on the printed edition* of the Talmud, ap-
pended to Part viii. of his Var. Lect., pp. 24, 25, notes l"D and t3D.
1 ft?. 2 Seep. 22, note 3.
y <fa. See p. 134, note 1.
4 We may here mention the unique Cambridge ms. of the Mishnah upon
which the Talmud of Jerusalem rests, edited by the Rev. W. H. Lowe. M.A.,
Christ's College, Cambridge, 1883.
6 Cod. Hebr. 95. See Steinschneider, Die hebrdischen Handschriften der
K. Hof- und Staatsbibliothek in Miinclicn, Miinchen, 1875, p. 43. For further
remarks and references in connexion with this MB. see Strack's Einleitung, etc.
p. 51, and Schwab's B'rakhoth, Introd., p. xlv. The latter places the ms. in the
year 1542.
6 See Assemani, Biblioth. Apost. Vaticanae Codd. MSS. Catalogvs, Tom. i.
clxxi. 34 (p. 139). Little seems known as to this ms., except that it belongs to
INTRODUCTION. XV
3rd. The Oxford 1 MS.
This last has many variations, for the most part minute,
but in some cases interesting, and notably so in that part of this
treatise which relates to Elisha ben Abuyah (Acher, see p. 83).
Twenty-three of the treatises forming the Talmud of Baby-
lon were published at Soncino and Pesaro early in the 16th
century (not later than 1519), but the first complete edition
was that of Daniel Bomberg, Venice, 1520 31. Many of the
errors of this edition were corrected in that of Justiniani, Venice,
1546 51. Several editions were produced during the period
between the last-named and that of Basel, noticed above, and
many followed the last-named. The variations of reading
among the editions, at any rate as far as this treatise is con-
cerned, are, generally speaking, insignificant.
The text followed here, except where an intimation to the
contrary is given in the notes, is that of the edition published
for the most part at Lemberg 2 in thirty-nine volumes. That
which contains this treatise bears upon the title-page " Druck
und Verlag des Salomon Sprecher, in Lemberg, 1867."
The references to the exact line in the original, which will
be found at the top of the outer margin of each page in the
translation as well as elsewhere in this work, will, it is hoped,
be found useful. All Hebrew editions have been arranged to
correspond with the pagination of the editio yrinceps, but in
some, e.g., the Lemberg, two pages go to make one of the
former. Accordingly in my notation the number in Arabic
numerals, according as it is followed by a or b, denotes in the
usual way the obverse or reverse of the page in the editio
that collection of Talmud-Mss., the greater part of which formerly belonged to
the University of Heidelberg. See Strack, p. 50; Schwab, p. xlvii.
1 "Mishnah and the Gemara of Babylon; Z'rairn and Mo'ed...The Mishnah
of the whole chapter precedes the G'mara. ... Owner: Abraham ben Yizhag
hal-Levi t3X"lp3K bought it at Cairo in the year 5317 = 1557.
" Xeat squ. char. : 2 coll. large fol., vellum, ff. 1*4; last leaf injured. [Opp. Add. fol. 28.]"
Neubauer's Cat. of Heb. M88. in the Bodl. Libr., Nr. 366. Oxford, 1886.
2 But some volumes at Amsterdam.
XVI INTRODUCTION.
princeps, while the further subdivision of each of these, e.g., in
the Lemberg text, into two pages (right and left hstnd) is
denoted by i and ii, and the individual line in i or ii by the
number in Arabic numerals which follows.
It remains for me to express my obligations to those who
in various ways have aided in the execution of my task.
This little book forms one more illustration of the frequency
with which Prof. Cowell by his kindly advice and interest has
stimulated others to literary effort. I had originally hoped
that his name would have preceded mine upon the title-page,
and, though the pressure of his other work has rendered this
impossible, I cannot thank him too warmly for the first sugges-
tion, as well as for the ready help and counsel which he has
from time to time bestowed.
The book may be considered as the outcome of the lectures
of the late Dr S. M. Schiller-Szinessy, the learned University
Reader in Talmudic, of whose unwearied readiness, both in
lecture and privately, to expound the difficulties of his subject
I cherish a most grateful recollection.
To the Rev. R. Sinker, D.D., Librarian of Trinity College, I
also tender my warmest thanks for his kindness in finding time
to read the proofs of the work, and for many valuable hints on
points of detail.
Lastly, my sincere acknowledgments are due to the Syndics
of the University Press for undertaking the publication of the
book, and for several suggestions respecting its form.
ERRATA.
Page 25, line 29. For Tanaim read Tannaim.
39. At top of margin supply 8 b, i. 23.
,, 63, margin. For Deut. xxiii. 8 read Deut. xxxii. 8.
n jp j n
MlSHNAH.
I. (1) All are bound in the case of a holocaust 1 except a 2 a
deaf man, a fool, and a child, and one of doubtful sex, and one
of double sex, and women, and slaves who are not manumitted,
the lame man, and the blind man, and the sick man, and the
old man, and him who is not able to go up on his feet. What
is the definition of a child ? 2 Every one who is not able to
ride upon his father's shoulders, and to go up from Jerusalem
to the mountain of the House. These are the words of the
house of Shammai. But the house of Hillel 3 say, Every one
who is not able to take hold of his father's hand, and to go up
from Jerusalem to the mountain of the House, as it is said, Ex. xxiii.
* three footgoing times 4 ."
1 rVKI (TOO, to see; in Niph'al, to appear) is an abbreviated expression
for HJX") npiy, burnt-offering (holocaust) of the appearing (i.e., before God at
one of the three great Feasts, Passover, Weeks, Tabernacles). See further in
Glossary at the end of this volume.
- pp WIMt lit., Who is this child?
3 Hillel succeeded Shema'iah as President (S^3) of the Sanhedrin, pro-
bably about 32 b.c, and held office till his death, about a.d. 8. Shammai was
successor to Hillel's colleague Menachem, and was accordingly somewhat junior
to his rival. For these two see Dr C. Taylor's Sayings of the Jewish Fathers,
notes on pp. 34, 35, 37, 107, and Wolfs Biblioth. Heb. ii. 824, 859; iv. 380.
4 From the use of the word Dv3") here denoting "times," but having the
primary sense of feet, the house of Hillel inferred that no child, too young to
walk, could keep the command.
S. CH. 1
2 CHAGIGAH.
2 a, ii. i. (2) The house of Shammai say, The holocaust involves two
pieces of silver and the chagigah a meah 1 of silver, but the
house of Hillel say, The holocaust involves a meah of silver and
the chagigah two pieces of silver.
Gemara.
What is the expression all to include 2 ? It is to include
him who is half a slave and half free. But according to
Rabena 3 , who says, He who is half a slave and half free is exempt
from the holocaust, what is the expression all to include 1
It is to include him who is lame on the first day and well 4 on the
second day. This agrees with him who says, All of them"
are transferable from one day to another ; but according to him
who says, All of them are transferable as from the first day only 6 ,
what is the expression all to include 1 ? It is to include the
blind in one eye. But this is not in accordance with the
following Baraitha 7 . For Jochanan ben Dahabai 8 , saying it in the
name of Rabbi 9 Jehudah, taught, He who is blind in one eye is
1 The sixth part of the "U^ (denarius), and equivalent to the Biblical n"1|.
(<)erah, e.g., Exod. xxx. 13, ^ of a shekel), which weighed sixteen grains of
barley.
2 V'N"INS (infin. Aph'el of Xn with prefix ^>) for *jtyV*A, the (a frequent
substitute in late Hebrew for N as first root letter) being irregularly omitted.
3 There were two of this name. The elder was a pupil of B. Joseph, for
whom see p. 17, note 5. The younger was the last of the Gemaric teachers
(Amoraim), and died a.d. 474. See Wolfs Bihlioth. Hcb. ii. 880.
4 B^Srn, lit., stretched out (in limb).
5 The sacrifices.
And therefore are not to be offered, if on that first day the person was
legally (e.g., by lameness) incapable of offering, however soon afterwards he may
have become capable.
7 S'Jm K:n n*n 3 obi), lit., But no; for thus it is taught, for there is a
Baraitha. For this word see Glossary.
8 A second-century teacher.
9 "The title of Eabbi /car' i^oxv" was given to Jehudah ben Simon III.,
who was also called Jehudah ha-Nasi (the prophet) and Eabbenu ha-JyulosIi
(the Holy). To him is attributed the compilation of the Misiinah, but the
Mishnah as we have it is a later recension, as may be inferred from the way in
which ' Eabbi' himself is introduced." Dr C. Taylor's Sayings etc. p. 41, note 1 ;
see also Wolf, ii. 839; Smith and Wace, Diet. Chr. Jiiof/. in. 342; and Etheridge
Tntrod. to Beb. Lit. p. 86. Rabbi died, aged f'.o, circ. a.d. 210.
CHAGIGAH. 6
exempt from the holocaust, as it is said, "He shall be seen," or "He 2a, ii. 15.
r Ex. xxm.
shall see 1 ." As he went to see, so he went to be seen; as to see i 7j D eut
with both his eyes, so to be seen with both His 2 eyes. xv *' 16.
And, if you like, I will fully grant you what they have said
from the beginning 3 . But you will say, Rabena's saying 4
constitutes a difficulty. There is no difficulty. One opinion
is according to the older Mishnah, the other 5 according to the later
Mishnah.
For there is a canonical Mishnah 6 , He who is half a slave and Baba
Bathra
half free serves his master one day and himself the other day. 13. ;"ii
These are the words of the house of Hillel. The house of
Shammai said to them, You have settled it well for his master 7 , 2 b
but you have not settled it well for himself. Does he wish to
marry a slave woman? he is not able; a free woman? he is not
able; to abstain from marriage? but was not the world created only
that men might be fruitful and multiply? as it is said, "he created I s - xlv - 18 -
it not in vain; lie formed it to be inhabited." But 8 for the sake
of the maintenance of the world 9 they force his master and make
him a free man 10 , and he writes for him a bill on half his property,
and the house of Hillel comes round to teach according to the words
of the house of Shammai.
Ex cept a deaf man, a fool, and a child etc. 11 There is a
Baraitha, A deaf man is like a fool and a child. As a fool and
a child are not responsible for their actions, so a deaf man is not
responsible for his actions. And we learn, as we are taught by a
canonical Mishnah, A deaf man, as wise men have everywhere said, Xiddah,
is one who does not 12 hear and does not speak. Lo, you will
I For the sense see p. 32, note 5. 2 God's.
3 Viz., that the word all is to include him who is half a slave and half free.
4 See p. 2.
5 That of Eabena.
6 See Glossary, under Mishnah. The Mishnah quoted has no direct con-
nexion with the question of exemption from the holocaust, but only relates to
the general position of one who is half a slave and half free, suggested by
such a person's having just been under discussion.
7 By thus securing to him the services of his slave for at least half his time.
8 Owing to the force of these considerations urged by the house of Shammai.
9 Through the institution of marriage.
10 That he may be able to marry, while yet his master has the benefit of his
labour.
II See p. 1.
12 i.e., cannot, and so in all subsequent cases.
12
4 CHAGIGAH. .
2 b, ii. 2. say then, He who speaks and does not hear, or he who hears and
does not speak, is hound. Yes, for there is a Baraitha for
this. For our Rabbis have taught, He who speaks and does not
hear is deaf, he who hears and does not speak is dumb. Both
one and the other are to be treated as capable persons in all that
relates to them. And whence do you infer that he who speaks
and does not hear is deaf, and that he who hears and does not speak
Ps.xxxviii. is dumb? Since it is written, "But I as a deaf man hear not ;
and I am as a dumb man, who openeth not his mouth." And,
if you like, I will say, according to the proverbial saying, A man
stumbling in his words 1 . He who speaks and does not hear, or
he who hears and does not speak, is bound. But, lo, there is a
Baraitha, viz., He who speaks and does not hear, or he who hears
and does not speak, is exempt. Rabena, or it may have
been 2 Rabba 3 , said, There is a hiatus 4 here. And there is a
Baraitha 5 to this effect, All are bound as regards the holocaust,
and as regards the rejoicing", except a deaf man. He who speaks
and does not hear, or he who hears and does not speak, is exempt
from the holocaust. But although he is exempt from the holocaust,
he is bound as regards the rejoicing ; but as for him who does not
hear and does not speak, and as for a fool and a child, he is exempt
also from the rejoicing, inasmuch as these are exempt from all the
commandments which are contained in the Law.
There is also a Baraitha to this effect, All are bound as regards
the holocaust and the rejoicing except a deaf man. He who speaks
and does not hear, and he who hears and does not speak, are
exempt from the holocaust. But although he is exempt from the
3a holocaust, he is bound as regards the rejoicing; but as for him who
does not hear and does not speak and as for a fool and a child,
1 As a mnemonic H^l^tt SpJl 6J*N
2 KOTVN1, lit., Or, if thou sayest (thou mayest be right).
:t A friend of Abai. He is said to have died on the day that Ashi was born,
A.n. 353. He was a pupil of his father-in-law Chasda. See Wolf, ii. 880.
4 "HiDn is the infin. Pa'el, and NIDITD the participle Ithpa'al, the infin.
exercising the intensifying force common also in earlier Hebrew. To decide
that there must be a hiatus or lacuna in the teaching received was the last
resort of the Rabbis, when confronted, as here, with two conflicting streams of
tradition.
9 Which suggests another way of reconciling the apparently conflicting state-
ments.
6 Reckoned as an integral part of the Feast.
CHAGIGAH. 5
they are exempt also from the rejoicing, inasmuch as these are 3a, i. 3.
exempt from all the commandments which are contained in the
Law. What is the difference in the nature of holocaust,
that they are exempt, and in the nature of rejoicing, that they are
bound ? As regards the nature of holocaust we are taught by
the recurrence of the word 1 from the passage intitled "Assemble,"
as it is written, "Assemble the people, the men and the women Deut.
and the little ones," and it is written, "when all Israel is come to XXX1 - *
appear." And that point, whence do we get it*? Because x^i/n.
it is written, "that they may hear and that they may learn." And Deut.
there is a Baraitha as follows, "That they may hear," this ex- ^^ lL-
pression excludes him who speaks and does not hear ; " and that
they may learn," this expression excludes him who hears and does
not speak. Is this to say, that he who cannot talk cannot
learn? No; for this suggests 3 the case of the two dumb men who
were in the neighbourhood of Rabbi 4 , viz., the sons of R. Jochanan
ben GudgodahV daughter; and the sons of R. Jochanan's sister
say concerning it, that every time that Rabbi went up to the
College, they went up and sat before him 6 , and shook their heads,
and moved their lips, and Rabbi asked for mercy for them, and
they were examined 7 , and it was ascertained that they were perfect
in knowledge of Halachah 8 and Siphra and Siphre 9 and all the
Talmud 10 . Mar Zot'ra 11 said, The reading there is, "in order
I Deut. xvi. 16 nS"* and xxxi. 11 niiw, each involving the verbal root
from which !V*X"1 comes.
* J?3D Dnm, lit., And there, whence (does it appear) to ns? viz., that the
above-mentioned classes of persons are exempt from holocaust.
3 Lit., is.
4 For Rabbi see p. 2, note 9.
5 He flourished before the destruction of the second Temple, and was an
arithmetician and an astronomer. See Wolf, ii. 844.
6 For 1i"PDp the reading of the 'printed texts (the Munich MS. omits the
clause), rPDp ( = Fl*pp T ) is given in tbe margin of the Lemberg edition as con-
jectural emendation. Dp is shortened by syncope from DHp.
Ethpa'el ( = Hithpa'el JDJnn) of HM.
8 See Glossary.
9 Siphra and Siphre are Midrashim (Commentaries), the former on Leviticus,
tbe latter on Numbers and Deuteronomy. Siphra is by some ascribed to Akiba.
See Etheridge, p. 67.
10 Lit., the six orders (divisions of the Talmud).
II Head of the Academy at Pumbeditha (for which place see p. 69, note 5),
a.d. 402-410.
6 CHAGIGAH.
3 a, i. 24. that they may teach." R. Ashi 1 said, Assuredly it is, "in order
that they may teach"; for, if you imagine that it is, "in order
that they may learn," then, since he who does not talk does not
learn 2 , and since he who does not hear does not learn, this sense of
learn comes out of the words, "in order that they may hear 3 ," but
assuredly it is here, "in order that they may teach."
R. Tanchum 4 said, He that is deaf in one ear is exempt from
Deut. the holocaust, as it is said, "in their ears." And this expression "in
XX1 " ' their ears" must mean, in the ears of all Israel, for this comes out of
the words "before all Israel." How "before all Israel"? I
should say, that, although they could not all hear, the Merciful One
wrote it in their ears, and the fact that they heard comes out of the
expression "in order that they may hear."
R. Tanchum said, He that is lame in one foot is exempt from
the holocaust, as it is said, "footgoing times 5 ." And this ex-
pression, "footgoing times," must mean to exempt men with wooden
legs. This comes out of the expression "steps," for there is a
Is. xxvi. 6. Baraitha, viz., Steps are not steps but feet 6 , and so He 7 says, "The
foot shall tread it down, the feet of the poor, the steps of the needy,"
Cant.vii.l. and He says, "How beautiful are thy steps in shoes 8 , O prince's
daughter!" Rabba expounds thus, What is the meaning of that
which is written, " How beautiful are thy steps in shoes, O prince's
daughter"? It means, How comely are the feet of Israel at the
1 He was bom on the day of Rabba's death, a.d. 353 (see p. 4, note 8), and
became at the age of 14 head of the Academy at Sora, which post he held for
60 years. Sora at the modern Mosaib on the Euphrates is the ancient Sephar-
vaim (2t7T7ra/>a) through the intermediate forms Sifra and Sivra. See Eawlinson
in the Atherueum, July 21, 1855 (p. 816). Five years after Ashi's succession to
the headship, R. Papa, head of the neighbouring Academy of Neresh (see p. 12,
note 3), died. Ashi is called an editor of the Babylonian Talmud. See R. Abram
Zacuti's Liber Juchassin (Lexicon Biogr. et Hist.), p. 112 b. London and
Edinb. 1857.
2 The word thus rendered in this and the next clause is that from which
Gemara (see Glossary) is derived.
3 And therefore cannot occur again, for this would be tautology, which is
impossible in Holy Writ.
4 A second century teacher.
8 See p. 1, note 4.
8 i.e., behind the word for steps (D^DyD) there lies the notion of feet (Dv3"1).
7 God, i.e., Holy Writ.
8 i.e., behind the word for shoes (D^yj) there lies the notion of feet (D'9J"I).
CHAGIGAH. 7
time when they go up to the feast 1 ' "Prince's daughter" means 3a, ii. 16.
daughter of Abraham our father, who is called prince, as it is said,
"The princes of the peoples are gathered together to be the people Ps.xlvii.9.
of the God of Abraham:" "God of Abraham," and not God of
Isaac and Jacob, but " God of Abraham " ; for he was the first of
the proselytes 2 .
R. Kohana 3 said, E. Nathan bar Minyumi 4 expounded in the
name of R. Tanchum thus, What is the meaning of that which is
written] "And the pit was empty, there was no water in it." Gen.
From the literal sense, as it is said, "And the pit was empty," do I XXXTU - -
not know that there was no water in it 1 Xay, but it means that
though there was no water in it, there were serpents and scorpions
in it.
Our Rabbis have taught, There is a matter with regard to
R. Jochanan ben Beruka 5 and R. El'azar ben Chisina", viz., that
they went to visit 7 R. Joshua 8 in Pekiin 9 . He said to them, What
1 ?yi, properly, a foot, may denote in Talmudic Hebrew one of the three
great Feasts, to which Israel went up on foot.
1 Isaac and Jacob on the other hand had been taught by their fathers.
3 There were two of this name. The elder was disciple and colleague of
Eab. The younger, who is here meant, was a contemporary of Ashi, and was
also a priest, as was probably the elder. See Wolf, ii. 877.
4 A disciple of Eab and of Tanchum.
5 Father of Ishmael and a contemporary of El'azar ben Azariah in Jabneh
(Jamnia), a.d. 80. See Wolf, ii. 8i. Jabneh (2 Chr. xxvi. 6, called Jabneel in
Josh. xv. 11, the Jamnia of Greek writers) is placed by Josephus (Bell. Jiul. iv.
xi. 5) between Ashkelon and Joppa. It was probably a conspicuous seat of
Jewish learning before the destruction of the second Temple. It was long the
meeting-place of the Sanhedrin, which however in the time of Bar Kokh'ba and
once again subsequently was removed to Osha ( XylX ) in Galilee. See further
in Neubauer, Geog. du Talmud, pp. 73 sqq.
6 A disciple of Akiba, thus flourishing at the beginning of the second century.
The latter part of his name denotes the muzzled one. He was unacceptable to
the congregation, because he had not sufficient memory to enable him to pro-
nounce the marriage benediction.
7 Lit., to place themselves over against the face of.
8 His full name was R. Joshua ben Chanania, a disciple of Jochanan ben
Zakkai, and vice-president (J*^ JV2 2N) in the presidency of Gamaliel (a.d. SO-
US). A story is told of him somewhat later (p. 22) in connexion with the
emperor's court. See Wolf, iv. 407 ; Dr C. Taylor, p. 39, note 39 ; Etheridge,
pp. 63 sqq.
9 Otherwise called Bekiin. It lay between Jabneh (see note 5) and Lod
(Lydda, Diospolis, see p. 9, note 11).
8 CHAGIGAH.
3a, ii. 28. news was there in the College to-day? They said to him, We are
thy disciples, and of thy waters we drink. He said to them,
Although it be so, it is impossible for the College to be without
something new. Whose Sabbath was it? It was the sabbath of
R. El'azar ben Azariah 1 . And on what was the discourse to-
Deut. day 1 ? They said to him, On the section, "Assemble." And
how did he explain it 2 ? "Assemble the people, the men and
the women and the little ones"; if men, they come to learn; if
women, they come to hear; but little ones, wherefore do they come?
in order to get a reward for those that bring them. He said to
them, There was a fair jewel in your hand, and ye sought to deprive
me of it.
Deut. And again, he expounded the passage, "Thou hast avouched
xxvi. , . ^ e j j0RD i^-g day," "and the Lord hath avouched thee this day."
The Holy One, blessed be He, said to Israel, Ye have made me a
glory in the world, and I will make you a glory in the world. Ye
Deut. vi. 4. have made me a glory in the world, for it is written, "Hear, O
Israel : the Lord our God is one Lord," and I will make you a
21 ir * xvn " glory in the world, for it is said, "Who is like thy people Israel,
3b a nation that is alone in the earth?"
And he also opened his mouth and expounded the passage,
Eccles. xii. "The words of the wise are as goads, and as nails planted are the
words of the masters of assemblies, which are given from one
shepherd." Wherefore are the words of the Law likened to goads?
It is to tell thee, that as a goad is what keeps the heifer in her
furrows, so as to produce sustenance for the world, so the words
of the Law keep the learners of them from the ways of death for
the ways of life. If you say, that as a goad is what moves,
so the words of the Law will move; no, for the teaching says
"nails." If you say, that as a nail is a thing which diminishes
and does not add 3 , so the words of the Law diminish and do not
add; no, for the teaching says "planted." As planting is a thing
1 A disciple of Jochanan ben Zakkai, a priest and rich. Three years before
his death, which occurred a.d. 82, he was appointed to succeed Babban Gama-
liel II., who was deposed from the presidency of the Academy at Jabneh. After
Gamaliel had been re-admitted and allowed to address the congregation three
Sabbaths in the month, El'azar as vice-president was still given the lust Sab-
bath. See Wolf, ii. 812; Taylor, pp. 39, 74, 75, notes.
2 Lit., What did he expound in it?
3 e.g., a nail driven into a wall diminishes rather than adds to its substance.
So the Law is by its very nature restrictive.
CHAGIGAH. 9
which is fruitful and multiplies, so too the words of the Law are 3b, i. 14.
fruitful and multiply. "Masters of assemblies." These are
the disciples of wise men, who sit by companies and study in the
Law, some declaring unclean and others declaring clean, some
binding and others loosing 1 , some disqualifying and others pro-
nouncing ceremonially pure. Perhaps a man may say, How
under those circumstances" am I to learn the Law? The
teaching says, All of them "are given from one shepherd." One
God gave them, one pastor 3 uttered them from the mouth of the
Lord of all that is made 4 , blessed be He, for it is written, "and Ex. xx. 1.
God spake all these words." Also do thou make thine ear as the
upper millstone 5 , and procure for thyself an understanding heart
to hear the words of those who declare unclean and the words
of those who declare clean, the words of those who bind and the
words of those who loose, the words of those who disqualify and
the words of those who pronounce ceremonially pure. On the
same occasion 6 he said to them, It is not an orphan generation
in the midst of which El'azar ben Azariah lives. And why
did they 7 not tell 8 him without hesitation? It was on
account of the matter that occurred. For there is a Baraitha,
A matter occurred with regard to R. Jose, son of a Damascene
woman 9 , viz., that he went to visit 10 R. El'azar in Lod 11 .
1 Cf. Mt. xviii. 18.
I nnjJD "jX'n, lit, How from (things as they are) now? i.e., seeing that
experts thus differ.
3 Moses. * Lit., the works.
5 So as to receive and prepare for profitable use the good food of the Law.
The word rendered millstone is perhaps the Greek Mjx*ns (wine-pitcher, Me-
nander, <I>i\aS. i.) and may denote the funnel, through which corn descended
into the mill. So Eashi, who lived at Lunel in Provence (see Eth. p. 282), ex-
plains by K"1DTB = Provencal tremueia. See Diez, Etymol. Worterb. etc. Pt. i.
p. 419. Bonn, 1861.
6 Lit., In the same utterance. 7 The two disciples.
8 Lit, And would that they had told! ? gives the optative force to the
future (3rd plural of TDK).
9 He was a disciple of Eliezer ben Hyrkanus. See p. 45, note 3.
10 See p. 7, note 7.
II The Old Testament form (e.g., 1 Chron. viii. 12) of the name ; afterwards
(e.g., Acts ix. 32) Lydda, and later, Diospolis, a town near Joppa, and within a
day's journey of Jerusalem. It was an important centre of Jewish learning,
apparently as early as the period while the second Temple was yet standing.
According to Talm. Bab. Sabbath, 104 b, Talm. Jer. Sanhedrin, vii. 16, Lod was
the seat of a tribunal which had the power of pronouncing capital sentences,
10 CHAGIGAH.
3 b, i. 30. He 1 said to him, What was there new in the College to day 1 ?
He said to him, They voted 2 and decided, Amnion and Moab 3
are to pay the tithe for the poor in the seventh year. He said
to him, Jose, stretch out thine hands, and lose 4 thy sight. He
stretched out his hands and lost his sight. R. El'azar wept
P.s.xxv.14. and said, "The secret of the Lord is with them that fear him, and
his covenant to make them know it." He said to him, Go, say to
them, Ye need not have hasted to vote. For thus I have received
by tradition from Rabban s Jochanan ben Zakkai 6 , who heard from
his teacher, and his teacher from his teacher, that it is a teaching of
Moses from Sinai, Amnion and Moab are to pay the tithe for the
poor in the seventh year. What is the reason? Those who came
up from Egypt subjugated many fortified cities, while those who
came up from Babylon did not subjugate many, because the first
consecration was a consecration for but a short time, and not a con-
secration for the future permanently 7 ; and so they 8 left it an open
question, that the poor of the people might be sustained upon them
inasmuch as the impostor Ben Stada (for whom see Josephus, Bell. Jiul. n. xiii.
5, and cf. Acts xxi. 38) was there condemned to death. Lod was in a fertile
region and the centre for a considerable amount of commerce. Its Eabhinic
school included Eliezer ben Hyrkanus (see p. 45, note 3), and Tarphon (see
p. 48, note 3). Akiba (see p. 15, note 8) also sometimes stayed there. It
suffered severely from persecution, probably in Hadrian's time. In the 3rd
century, and after the Sanhedrin had been removed to Galilee, the fixing of the
intercalary month still took place at Lod. Its importance, however, in con-
nexion with Judaism declined with the growth of Christianity. See further in
Neubauer's interesting notice, Geog. du Talmud, pp. 76 sqq.
1 El'azar.
- Niph'al of nSO.
3 i.e., the Jews living in those parts.
' Lit., receive, a euphemism, to avoid an ill omen.
6 Eabban was a title reserved for the seven immediate descendants of Hillel,
who were presidents (DWtpj) of Eabbinic schools.
8 A contemporary of Simeon, son of Hillel. The latter had eighty disciples,
of various degrees of merit. Of these however Jochanan ben Zakkai was con-
sidered the least. The exact dates of his birth and death are unknown. Towards
the end of his life (which is said to have lasted 120 years), he became president
of the Academy of Jabneh (see p. 7, note 5) and is considered its founder. " He
was distinguished as a scrupulous adherent of the old paths rather than a
theoretical reformer." Taylor, p. 46. See also Wolf, iv. 3916, and Etheridge,
pp. 4850.
7 Hence those returning from Babylon were not bound to imitate it.
8 The Eabbis.
CHAGIGAH. 11
in the seventh year 1 . There is a Baraitha, that after that his 3 b, ii. 12.
mind had been appeased, he said, Let there be mercy, that the eyes
of Jose may return to their place ; and they returned.
Our Rabbis have taught 2 , Who is it who is a fool 31 ? He who
goes out alone at night 4 , and he who passes the night in a cemetery,
and he who tears his clothes. It has been reported that R.
Hunna 5 said, So long as they all take place at one time 6 . R. Jo-
chanan 7 said, Even in the case of one of them taking place. Ex-
plain this". If he have done them in the way of folly, even
though he confined himself to one, yet he is guilty; but if he have
not done them in the way of folly, even though he have done them
all, yet he is not guilty. Granting fully that he has done
them in the way of folly, then as for him who passes the night in
a cemetery, it may be said 9 , He does it that there may rest upon
him a spirit of uncleanness 1 "; and as for him who goes out alone
1 Which they could not be, if the land, as subject to the Jewish Law, had no
cultivation, and therefore no produce, and therefore no tithing, in the seventh
year. Therefore Moses must have contemplated the suspension of the Law of
the sabbatical year in Ammon and Moab, as not to be permanently conquered
and possessed by the people after either the Egyptian or Babylonian deliverance.
Further it is implied that this suspension cannot be carried out, when the Jews
are restored, and have full dominion over a land, including Ammon and Moab,
consecrated thenceforth for ever.
- This phrase (\12~\ UFl), mentioning no name, always introduces something
pre-Christian. See the same expression on pp. 4, 7, etc.
3 i.e., in the eye of the law.
4 Thus incurring danger from Lilith, an evil spirit, sometimes taking the
form of a bird. See Buxtorf's Lex. Chald. etc. p. 1140.
5 Predecessor of Chasda as head of the Academy of Sora {he had previously
been head of that of Nehardea ; see p. 20, note 3) from about a.d. 290 till his
death ten years later. See Wolf, ii. 870.
6 Lit., one blow.
7 Jochanan ben Eliezer, called also "son of a blacksmith" (Nn?J J3), lived
a.d. 184279. He was a pupil of Babbi, Jannai, Oshaia and others, and is
said to have been head of the Academy at Tiberias for 80 years. He gave the
chief impulse to the formation of the Jerusalem Talmud, but was not, as some
have thought, its author. For further notices of him see Juchassiti, p. 150 6;
Wolf, ii. 874; Etheridge, p. 144.
8 *On 'Dit, lit., How is this to be compared? i.e., Blustrate this. It is a
phrase which always expresses a request for more information.
9 Lit., it is being said.
10 And therefore he acts not as a fool, but with deliberation. It was supposed
that by such means special communications from the devil were obtained. Cf.
LXX. in Is. lxv. 4, 'Ev roh /xv^fxacn. . ,koi/j.Qi>tcu 5ta evi'irvia.
12 CHAGIGAH.
3 b, ii. 26. at night it may be said that the Gandrippus ' has seized him ; and
as for him who tears his clothes it may be said that he is lost in
4a thought 2 . But in case men have done them all, they are like
the ox that has gored an ox, an ass, and a camel, and has been
made a precedent of warning for all men. R. Papa 3 said,
If R. Hunna had heard that this is the Baraitha, viz., Who is a fool]
it is he who destroys all that is given to him, he would have recalled
his words. It is a question 4 as regards his recalling of his
words, whether he would have recalled his words only in the case
of the man who tears his clothes, in consideration of the Baraitha
which is like it 5 , or whether he would have recalled them in the
case of all three. The matter was left undecided".
And one of doubtful sex and one of double sex etc. 7 Our Babbis
have taught 8 , The use of the word, "male 9 ," is to exclude the
Ex. xxiii. women; "thy males" to exclude the one of doubtful and the one
17, Deut. of c { ou bi e S ex; "all thy males" to include the children. The
xvi. lb. _ .
Mishnah teacher 10 said, Male is to exclude the women. But why
do I need a verse as above, to teach me this? Inasmuch as 11 it is
a case of a positive precept in which the time determines. And
from all positive precepts in which the time determines, women are
1 = Kvv&i>0puwos, melancholy madness, Germ. Wolfsmuth.
2 Lit., he is possessed of thoughts.
3 Head of the Academy of Neresh (perhaps = Nahras, W. of Tigris. See
Neubauer, Geog. du Talmud, p. 365) circ. a.d. 353.
4 '""WN is Ithpe'el. The phrase in the text always means that some of the
Academy asked others of that body.
5 viz., who destroys all that is given him.
B lp^n, an expression of obscure derivation, either (i) Quaestio haec manet in
theca sua, i.e., dubia, or (ii) an abbreviation for nVJDI ]"IWlp 1'irT 1 ^KTI,
(Elijah) the Tishbite will explain difficulties and problems, or (iii) (reversing the
order of the letters) niVnn 2VV Wlp nnNl (Ps. xxii. 4), " But thou art holy
inhabiting praises." See Buxtorf, p. 2588, who prefers (i). Levy (Neuheb. u.
Chald. Wort, s.v.) however considers it as shortened from D-lpPl or D1p*PI (root
Dip), thus meaning, (The question) remains (unanswered).
7 See p. 1.
8 See p. 11, note 2.
9 As involved in the expression "thy males," which is but one word in the
Heb.
10 ID, a lord, i.e., an unnamed Rabbi.
11 ''"PP contracted from 'rnSTJD from (the fact) that it (is so), to be
distinguished (see Levy, s.v.) from HSD a particle of comparison "than," a
contraction of v ir3")p .
CHAGIGAH. 13
exempt. Nay, but it is needed. You might have thought 1 , 4 a, i. 16.
We learn of a twofold appearing before the Lord from the section,
"Assemble." As in the one case women are bound, so in the
other case women are bound 2 . We learn it 3 from this.
The Mishnah teacher said, The expression "thy males" is to
exclude the one of doubtful and the one of double sex. It is all
right 4 as regards the latter. This was necessary. You might have
imagined that, since he has a shred of virility, he is bound 3 . We
learn from this that his case is one sui generis. But as for the
former, this was a dubious case. How was a verse necessary to
remove the doubt 6 ? Abai 7 said, Si eius ovaria externa sunt 8 .
The Mishnah teacher said, The expression "all thy males" is
to include the children. But there is a canonical Mishnah, Chag. 2 a,
Except a deaf man, a fool and a child. Abai said, There is no '
difficulty. The one case has to do with a child who has reached the
age for initiation in the law, the other with a child who has not
reached the age for initiation. A child who has reached the
1 fcW*DX ~\r\V~\ Xp?D, lit., Your thought perhaps arises in this form, viz.,
" I might say."
2 The two passages referred to are Deut. xvi. 16 ( nST ), xxxi. 11 (niX"y).
The former has to do with the three great annual feasts, the latter refers to the
assembling once in seven years, and is in immediate connexion with the section
"Assemble" which begins at verse 12. The argument is: It might have been
inferred from the word appearing (i"I M SO), which occurs (see above) by implication
in both passages, that women, inasmuch as they are expressly [v. 12) bidden to
come in the latter case, are bound to come in the former also. Against such
an inference the word " males " ( "W3T) protects us. That word is therefore not
superfluous, but necessary.
3 viz., the true state of the case.
4 NEX'2 and rVjH are synonymous, but the former is used in reference to a
superior sort of authority (e.g., of Scripture) as compared with that indicated by
the use of the latter.
5 Therefore a verse was necessary to exclude him.
6 Because we should have thought, that, qua dubious case, he was not
bound.
7 His mother having died in giving him birth, his father's brother, Eabba bar
Nachmani, the " rooter up of mountains," brought him up, and called him Abai
from the first letters of the original of Hos. xiv. 4 (E. V. 3), "For in thee the
fatherless findeth mercy." He was head of the Academy at Pumbeditha before
Eabba (for whom see p. 4, note 3). They were both pupils of Joseph bar Chia
(for whom see p. 17, note 5). See also Wolf, ii. 867.
8 Then it is a doubtful case, whether he is bound to go up, and so a verse
was necessary.
14
CHAGIGAH.
4 a, il. 6. age for initiation this is Rabbinical only 1 . Even so, and the
expression 2 is a mere supporting peg 3 . But why does the
expression come] To correspond with what the others 4 said.
For we have a Baraitha 5 , Others say, the cordwainer and the smelter
in bronze and the tanner 6 are exempt from the holocaust, because
Ex. xxiii. it is said "all thy males," i.e., he who is able to go up with all thy
males. They are exempt, who are not fit to go up with all thy
males.
Women and slaves who are not manumitted etc. 7 This is all right
as regards women, as we have said, but slaves how do we get
them here 1 "? R. Hunna says, The scripture says "before the
Lord God." This expression can only apply to him who has but
one Lord. He is excluded who has another lord. But why
do I need a verse for it 1 Surely by every precept by which a
woman is bound a slave is bound, and by every precept by which a
woman is not bound a slave is not bound. The teacher learns it
from the case of a woman through the double occurrence of the words
"unto her 9 ." Rabena said, It 10 is only needed for one who is
17, Deut.
xvi. 1(5.
Ex. xxiii
17, Deut.
xvi. 16.
1 As opposed to Mosaic. - "All thy males."
3 The object of the verse (for, being a part of Holy Writ, it of necessity had
some object) must have been to exclude cordwainers, etc. It was not for the
purpose of including children, for this law about children was Rabbinic, and
therefore not such as would be found laid down either explicitly or by implication
in the Law. The verse therefore is only "a supporting peg." This kind of
citation, as characteristically Jewish, cannot be wholly left out of account
(although it would be easy to assign too much weight to it), in considering the
character of some N.T. quotations, e.g. (Mt. ii. 15), " Out of Egypt did I call
my son."
4 viz., E. Nathan. He had laid an ineffectual trap for a teacher, in
consequence of which the decree went forth that his name should not be
mentioned. So, e.g., p. 34, note 4.
6 This is the rendering of the conjectural emendation in the margin of the Lem-
berg edition. The text has the word which introduces a canonical Mishnah.
(ivpaevs. 7 See p. 1.
8 Lit., slaves, whence (are they) to us?
9 The two passages are (Lev. xix. 20) "nor freedom given unto her" (FP), viz.,
a bondmaid, and (Deut. xxiv. 3) "shall write unto her (np) a bill of divorce-
ment." The argument is that the occurrence of H? in both passages is a hint
that they are connected, and, the connexion once granted, it further shews that
the divorce (Deut.) is equivalent to "freedom" (Lev.). Therefore if the woman
be not divorced (Deut.), she is a slave (Lev.), and so has a slave's status
and disabilities.
10 The expression, "before the Lord God."
CHAGIGAH. 15
half a slave and half free. This is precisely too what the teaching 4 a, ii. 23.
of the Mishnah is, rcomen and slaves ivho are not manumitted.
What is the meaning of the addition, who are not manumitted'!
If I should say that it means, who are not manumitted at all, then
the words ought to be simply, slaves, but do you not think that
it means, those who are not completely manumitted 1 and who are
such ? He who is half a slave and half free. Learn from this the
meaning.
And 1 the lame man and the blind man and the sick man and
the old man. Our Rabbis have taught 2 , The expression "steps 3 "
excludes people with wooden legs. Another explanation is,
The expression " steps " excludes the lame man, and the sick man,
and the blind man, and the old man, and the one who is not able
to go up on his feet. And the one who is not able to go up
on his feet, what is this expression to include? Rabba said, 4b
It is to include the delicately nurtured, as it is written, " When ye Is. i. 12.
come to appear before me, who hath required this at your hand, to
trample 4 my courts?"
There is a Raraitha, The uncircumcised person 5 and the unclean
person are exempt from appearing. This is all right as regards
an unclean person, for it is written, " And thither thou shalt come: Deut. xii.
and thither ye shall bring." Every one who belongs to the category '
of coming belongs to the category of bringing, and every one who
does not belong to the category of coming does not belong to the
category of bringing 6 . Rut "the uncircumcised person," whence do
we get it 7 ? Rehold, this comes not from a text but from R. Akiba 8 ,
1 The and is an insertion. See p. 1. Similar minnte differences, not af-
fecting the sense, may be seen in subsequent quotations of the Mishnah.
2 See p. 11, note 2.
3 Lit., "footgoing times" (Exod. xxiii. 14). See p. 1.
4 DOT an expression of contempt, and taken here by the Rabbis to apply
to those who, as having been delicately nurtured, refused to uncover their feet
(Exod. iii. 5) even on holy ground.
5 Such a case for instance as that of a third child left without the rite,
because the wound had proved fatal to two older ones.
6 And bringing implies ceremonial cleanness.
7 viz., that he is included.
8 " One of the greatest lights of Judaism both before and after the death of
Gamaliel II." (a.d. 115), Dr C. Taylor, Sayings etc., p. 67. See his whole note,
and Etheridge, pp. 66, 67, 76. Ben Joseph Akiba was a pupil of Eliezer ben
Hyrkanus (see p. 45, note 3), and of Nachum of Gimzo (see p. 62, note 1).
Succeeding Gamaliel, he became head of the Academy at B'ne Berak (Ibn
16
CHAGIGAH.
Dent
5, 6.
4 b, i. 9. who includes an uncircumcised person as unclean. For there is a
Lev. xxii. Baraitha, viz., R. Akiba says, The expression "each man 1 " is to
include the uncircumcised person. Our Rabbis have taught,
The unclean person is exempt from appearing, for it is written,
" And thither thou shalt come : and thither ye shall bring." Every
one who belongs to the category of coming belongs to the category
of bringing, and every one who does not belong to the category of
coming does not belong to the category of bringing.
R. Jochanan ben Dahabai says in the name of R. Jehudah, A
man blind in one eye is exempt from appearing, for it is said, "he
shall be seen," "he shall see 2 ." As he comes to see, so he comes
to be seen. As he comes to see with both his eyes, so he comes
to be seen with both His eyes 3 .
R. Hunna, when he came upon this passage " he shall be seen,"
"he shall see," wept. He said, Should a servant whose master is
looking out to see him, absent himself from him ? as it is written,
"When ye come to appear 4 before me, who hath required this at
your hand, to trample my courts?"
R. Hunna, when he came upon this passage, wept, "And thou
shalt sacrifice peace-offerings and shalt eat there." Should a servant,
whose master is looking out for him to eat at his table, absent him-
self from him 1 For it is written " To what purpose is the multi-
tude of your sacrifices unto mel saith the Lord."
Gen.xlv.3. R. El'azar 5 , when he came upon this passage, wept, "And his
Is. i. 12.
Deut.
xxvii. 7
Is. i. 11.
Ibrak), near Joppa (T. B. Sanhedrin, 92 b). He is said to have been descended
from Sisera on the father's side, and to have spent the first forty years of his
life as a shepherd, and wholly devoid of interest in Jewish learning. Then,
fired by the determination to prove himself worthy of the marriage which he
had secretly contracted with the daughter of a rich Jew (disinherited by her
father on his account), he studied and became a Eabbi. He was put to death
on the suppression of Bar Kokh'ba's rebellion. See also Diet. Chr. Biog.
i. 67; Wolf, ii. 858; iv. 41016. For him as one of the D^D W^n (slain on
account of the kingdom, i.e., martyred to the cause of the Jewish Church at the
bidding of Roman emperors), see Wolf, ii. 832, and compare p. 22, note 1, and
p. 27, note 1 in this vol.
i {*r>x B?>x E.V. "what man soever."
2 The consonants may be pointed either as Niph'al or as Kal ( njjt'T /HX"V ).
3 i.e. God's eyes ; which parity of action necessarily falls to the ground in
the case in question. Cp. Israel = videns Deum in St Aug., e.g., De C. D. xvi. :!'..
4 Lit., to be seen.
5 El'azar ben Sbammua' is the El'azar k<xt i&xv 1 ' of the Talmud. He was
teacher of Rabbi (see p. 2, note 9).
CHAGIGAH. 17
brethren could not answer him ; for they were troubled at his 4 b, ii. 8.
presence." And is then the rebuke of flesh and blood such] how
much more the rebuke of the Lord !
R. El'azar, when he came upon this passage, wept, " And 1 Sam.
Samuel said to Saul, Wherefore hast thou disquieted me, to bring "
me up?" And was then Samuel the righteous dismayed at the
Judgment 1 ? How much more should we be ! As for Samuel,
what is that which is written ] "And the woman said unto Saul, 1 Sam.
I saw gods coming up." The expression "coming up 2 " shews that xxvm -
there were two persons. Samuel was one, and there was another,
for Samuel went and brought Moses with him. He said to him,
Peradventure, though God forbid, we are wanted for the Judg-
ment ; rise with me, for there is nothing that thou hast written in
the Law, which I have not kept.
R. Ami 3 , when he came upon this passage, wept, "Let him put Lam. iii.
his mouth in the dust : perhaps there may be hope." He said, All 2 ^*
this to be done, and the result a mere " perhaps."
R. Ami, when he came upon this passage, wept, "Seek right- Zeph.ii.3.
eousness, seek meekness ; perhaps ye shall be hid in the day of the
Lord's anger." He said, All this and "perhaps."
R. Asi 4 , when he came upon this passage, wept, " Hate the evil Am. v. 15.
and love the good, and establish judgment in the gate : perhaps the
Lord, the God of hosts, will be gracious." All this, and "perhaps."
R. Joseph 5 , when he came upon this passage, wept, "But there Prov. xiii.
is that is destroyed without judgment." He said, Who is that who 23 -
is taken before his time 1 It is possible that this may have
to do with R. Baybi bar Abai 6 . He used to visit the Angel of
1 Supposing that the Last Day was come.
2 Being plural in the Hebrew.
3 A priest, pupil (as were Asi and Dimi) of Jochanan (for him see p. 11,
note 7), whom he succeeded (a.d. 279) as head of the Academy of Tiberias. He
died a.d. 300. See Wolf, ii. 869.
4 A priest, colleague of Ami (see previous note) and joined with him in the
presidency of the Academy at Tiberias. See also Wolf, ii. 869.
5 Born at Shili in Babylonia, a.d. 259. His full name was Joseph bar Chia.
One of his teachers was Nachman bar Jacob, who was himself a pupil of Samuel
the colleague of Rab. See p. 20, note 3 and p. 45, note 5. He was head of the
Academy at Pumbeditha. In his latter days, in spite of blindness, he com-
posed a Targum on the Hagiographa. For references to him see Wolf, ii. 876 ;
Etheridge, pp. 165, 166.
6 Baybi's date may be approximately gathered from that of his father Abai,
for whom see p. 13, note 7.
S. CH. 2
18 CHAGIGAH.
4 b, ii. 27. death. He 1 said to his attendant, Go, bring me Mary of Magdala 2 ,
the women's hairdresser. He went and brought him Mary of
Magdala, who taught children. He said to him, I bid thee bring
Mary of Magdala, the women's hairdresser. He said to him, If
so, I will bring her back. He said to him, Since thou hast brought
her, let her be included. But how didst thou get hold of her?
5 a He answered, She was holding the poker in her hand, and was
stooping down and clearing out the stove. She took it and put it
upon her foot and was burned, and her evil star was in the as-
cendant 3 , and I have brought her. R. Baybi bar Abai said to
him, Have ye 4 permission to do thus? He said to him, And
Prov. xiii. is it not written, "There is that is destroyed without judg-
ment"? R. Baybi said to him, There is also the passage, " One
' generation goeth, and another generation cometh." The Angel
said, I shepherd 5 them, till they have fulfilled the generation, and
again I hand them over 6 to Dumah 7 . He said to him, But in
the final result what hast thou done with the years 8 ? He said, If
there is a mighty Rabbi, who does not fulfil his threats 9 , I add
them to him, and so there is compensation.
Job ii. 3. R. Jochanan, when he came upon this passage, wept, " And
thou incitest me against him, to destroy him without a cause."
A slave, against whom men incite his master, and he allows it 10 , is
there any help 11 for him ?
Job xv. 15. R. Jochanan, when he came upon this passage, wept, " Behold,
he putteth no trust in his holy ones." If He putteth not trust
in His holy ones, in whom will He put trust ? One day he was
walking in the way. He saw a certain man, who was gathering
figs. He was leaving what were ripe, and gathering what were not
1 The Angel.
2 This story is thought by some to involve a confused reference to the mother
of our Lord.
3 Lit. , her star (fate) was for evil.
4 You and your ministers.
5 i.e., correct their mistakes.
6 in? conjectural emendation for MS. reading '\>.
7 The god of Silence.
8 Which are as it were in hand, taken from those cut off before their time.
9 Lit., who passes by his words, i.e., one who, although hasty of temper, so
far checks himself, as not to translate his harsh language towards his pupils
into action.
10 Lit., is incited. u Lit., restoration.
CHAGIGAH. 19
ripe He said to him, Dost thou not think that those are much 5 a, i. 20.
better ? He said to him, As regards their use, they are for a
journey. The one will keep and the other will not keep. He
said, This is what is written, " Behold, he putteth no trust in his
holy ones 1 ." Is it sol and yet there is the case of that dis-
ciple, who was in the neighbourhood of R. Alcasnadri 2 , and died
while yet young 3 , and he said, If this one of our Rabbis had
wished 4 , he would have been alive now; or perhaps he was one of
those who are referred to in the passage " he putteth no trust in
his holy ones"; but no, for he was one who kicked against his
teachers 5 .
R. Jochanan, when he came upon this passage, wept, "And I Mai. iii. 5.
will come near to you to judgment ; and I will be a swift witness
against the sorcerers, and against the adulterers, and against false
swearers ; and against those that oppress the hireling in his wages."
A slave whose master drags him to his judgment-seat and hastens
to witness against him, is there any help for him 1 R. Jocha-
nan ben Zakkai said, Alas for us, for Scripture weighs out for us
both light and heavy.
Beah Lakish 6 said, Every one who turneth aside the judgment
of the stranger is as though he turned aside the judgment of God;
for it is written "*tDft") the stranger," and the word is *lDi2 7 . BW
R. Chanina bar Papa 8 said, "Every one who doeth a thing and
repenteth of it is forgiven at once, for it is said, "and they fear ibid,
not me." Lo, if they do "fear me," it follows that they are for-
given at once.
R.. Jochanan, when he came upon this passage, wept, " For Eccles.
xii. 14.
1 He gathers them unripe, lest they should fall away from their excel-
lence. "The grey-hair'd saint may fail at last," etc. Keble, 8th S. a. Trin.
- Flourished in the time of R. Chanina bar Papa and of E. Abai. See
Juchassin, p. 112 6.
3 ' Oi l 'I 'J K .
4 i.e., had repented.
5 A rebellious pupil.
6 Wpb "1 (chief of robbers), so called, because at one time he took the
leadership of a band of outlaws, but was brought back to honourable ways by
his wife's brother, R. Jochanan. They were Palestinian teachers, and often
discussed points together. See Wolf. ii. 881.
7 These letters may be vocalised either as *131D (so Massoretes), "that
turn aside," or as '13!?, " that turneth Me aside."
8 We can only infer his date from that of his father. See p. 12, note 3.
22
20 CHAGIGAH.
5 a, ii. 2. God shall bring every work into judgment concerning every hidden
thing." A slave, whose master punishes 1 sins of error as though they
were sins of presumption is there any help for him? "What is
the meaning of "concerning every hidden thing"? Rab 2 said,
This means the man who kills a louse in the presence of his neigh-
bour, so that he is disgusted at it. But Samuel 3 said, This means
the man who spits in the presence of his neighbour, so that he is
disgusted. What is the meaning of "whether it be good or
whether it be evil"? The men of the house of R. Jannai 4 say,
This is he that gives a coin 5 to a poor man publicly 6 . For this story
is told of R. Jannai himself. He saw a man 7 who gave a coin to a
poor man publicly 6 . He said to him, It had been better that thou
hadst not given it to him now, for thou hast given it to him and
hast put him to shame. The men of the house of R. Shila" say,
This is he that gives alms to a woman secretly, because he brings
her into suspicion. Rabba said, This is he that sends home to his
wife meat that is not bled 9 on the eve of the sabbath 10 . But
lo, on the other hand, Rabba himself sent such home. Ah,
1 Lit., weighs out to him.
2 Called the greatest of all the Gemaric teachers, and hence named Bab
par excellence (also called Abba. See p. 39, note 5). He was a Babylonian,
nephew to B. Chia, and disciple of B. Jehudah. He founded tbe Academy of
Sora (see p. 6, note 1), of which he was president for twenty-four years, dying
in a.d. 243. See Wolf, ii. 879, and (for his works) Etheridge, p. 157.
3 Often mentioned, as here, along with his contemporary Bab. Samuel
excelled in the civil, and Bab in the other parts of the Jewish Law. The
former was also an astronomer. He was born at Nehardea, the most ancient
Jewish community in Babylonia (Neubauer, Geog. du T. p. 350), succeeded
Shila in the headship of that Academy, and died a.d. 250. See Wolf, ii. 881, for
his various titles. He was court physician and teacher to Sapor I., king of
Persia, who died circ. a.d. 273 (to be distinguished from Sapor, son of Hormouz :
see next p.). See Gibbon, ch. xi. Samuel is often called in the Talmud Sapor,
also Aryoch (lion, king, teacher).
4 Jannai was a contemporary of Chia. See Juch. p. 155.
5 The original word ( NT-1T/ zouza) denotes a small silver coin, the value of
which was a quarter of a (biblical) shekel. See Levy, s.vv. NT-IT V/0.
6 The Greek vapprjalq. in a Heb. dress.
7 Lit., the man.
8 Flourished at the beginning of the 4th century.
9 Lit., cut.
10 On the Friday afternoon there is a bustle in preparing for the Sabbath,
and the wife may perhaps assume that her husband has already made sure of
the animal's being killed in a manner which accorded with Jewish requirements.
CHAGIGAH. 21
but it was a different matter as regards the daughter of R. Chasda 1 , 5 a, ii. 19.
for he was certain about her, as being a woman of experience.
R. Jochanan, when he came upon this passage, wept, "And Deut.xxxi.
it shall come to pass, when many evils and troubles are come upon
them." A slave, whose master brings upon him evils and troubles
is there any help for him] "What is the meaning of "evils and
troubles"? Rab said, Evils which become troubles counter-
balancing one another, as in the case of the wasp and the scorpion*.
But Samuel said, This refers to him who bestows money upon the
poor man in the hour of his extreme distress 3 . Rabba said,
This agrees with the proverb, Money 4 for corn standing in the field
is not found, for corn hanging up it is found 5 .
"Then my anger shall be kindled against them in that day, Deut.xxxi.
and I will forsake them, and I will hide my face from them." R. 17 -
Bardala bar Tabyumi 6 said that Rab said, Every one who is not
included in the "hiding of the face" is not of them; every one who
is not included in the words "and they shall be devoured" is not Deut.xxxi.
of them. Our Rabbis said to Rabba, Master, thou art not
included in the "hiding of the face," and thou art not included in 5b
the "devouring." He said to them, How know ye how much I send
out secretly to king Shabor ' ? And still our Rabbis fixed their
eyes upon him. While this was going on, there came a message 8
from the house 9 of king Shabor, and they spoiled him. He said,
1 Succeeded Hunna as head of the Academy of Sora, a post which he held
a.d. 290 300. Sora, like Nehardea and Pumbeditha, gave its name to one of
the districts of Babylon.
2 Hot and cold water cure respectively the pain of the scorpion's bite and of
the wasp's sting. But if a man is both bitten and stung on the same spot, it is
a case of ''troubles counterbalancing one another."
3 As opposed to an earlier stage, when help might have been of permanent
use.
4 Lit., A zouza.
5 For hanging up, i.e., in store, lest the rats should get it, even though no
money was forthcoming to obviate risks accruing at an earlier stage.
6 Beyond what is implied by the fact of his being a pupil of Bab his date
is uncertain.
7 See Gibbon, cc. xviii., xxiv., xxv., for Sapor (Shabor), the king of Persia
whose accession preceded his birth. He was son of Hormouz, and reigned
a.d. 310 380. He warred against Bome, which to the Jews represented Edom,
their traditional foe.
8 "Vn? for VnB>. See Goldammer"s Luzzatto, Grammar etc., p. 64 (New
York, 1876), and Wright's Comp. Gr. of Sem. Langs., p. 169 (Cambridge, 1890).
Equivalent to the Greek oi repi k.t.X.
22 CHAGIGAH.
5b, i. 7. This agrees with the Baraitha, viz., Rabban Simeon ben Gamaliel 1
said, Every place on which wise men have fixed their eyes 2 is the
scene of a death or calamity.
Deut.xxxi. "And I will surely hide my face in that day." Rabba said, The
18, Holy One said, Even if I hide- mine eyes from them, I will speak to
him by a dream. R. Joseph said, His hand is stretched out
Is. li. 16. over us, as it is said, "and I have covered thee in the shadow of my
hand."
R. Joshua ben Chanania was in the house of Caesar. That
infidel 3 shewed him a people whose Lord had turned 4 His face
from them. He 5 shewed him "in return His hand stretched out
over us. Caesar said to Rabbi Joshua, What did he shew theel
He replied, A people, whose Lord has turned away His face from
them, and I shewed him His hand stretched out over us. They said
to that heretic 6 , What didst thou shew him? He replied, I shewed
him a people, whose Lord had turned away His face from them.
They said to him, And what did he shew thee? He said, I know
not. They said to him, A man, who does not know what he is
shewn by a sign, shall he interpret 7 before a king? They cast him
out and slew him.
When the soul of R. Joshua ben Chanania was departing, they
1 He succeeded his father Gamaliel as head of the Sanhedrin at Jerusalem,
a.d. 58, and was one of the rVDpJ? \j-Vin ( se e P 15, note 8). For further
particulars cf. Wolf, iv. 399.
2 To fix the eyes denotes to invoke evil or punishment.
3 Lit., Epicurus, a frequent word in the Talmud for an unnamed unbeliever,
whether of Jewish or Gentile blood. For the mention of both these classes,
as well as for a play upon the word, as though derived from "IpS, to act without
restraint, to be restless, see Sanhedrin, 38 b, ii. 2. The word is often applied to
Christians, who are also called fJ'P (see note 6 below) and Pp-THV (Sadducees).
4 -inJHinN . The pronom. suffix is attached to the past Apbel of Tin, which,
however, as though it were a participle, has the plural masc. suffix, as attracted
to the grammatical number of FPBK . For this last the more regular form would
be VTISX .
5 Joshua.
6 WD, the most frequent name for Christians in the Talmud. It comes
from an Arabic root, meaning to speak falsely (so Levy, s.v.), but according to
Jewish etymologists it is an abbreviation of pt?K5 a believer (so called in irony),
or, less likely still, formed from the initial letters of the three words JAB? PDNlp
^U , a believer in Jesus of Nazareth.
7 Lit., shew.
CHAGIGAH. 23
said to him, our Rabbi, what will become of us at the hands of 5 to, i. 18.
the Epicureans? He said to them, "Is counsel perished from Jer.xlix.7.
the sons ', is their wisdom vanished ? " When counsel has perished
from the sons, the wisdom of the peoples of the earth has vanished.
Or, if you like, draw comfort from this passage, "And he said, Gen.
Let us take our journey and let us go, and I will go before thee V xxxm - I 2 -
R. Ela 3 was mounting a ladder in the house of Rabbah bar
Shela*; he heard a child who was reading, "For, lo, he that formeth Amos iv.
the mountains and createth the wind, and declareth unto man what
is his thought/' Ela said, A slave, whose master declareth to him
what is his thought, is there any help for him What is
the meaning of the expression, What is his thought? Rab
said, Even the superfluous talk between a husband and his wife is
told a man 5 in the day of his death. Is it so ? and yet Rab
Kohana hid himself under the nuptial couch of Rab and heard
him talk and laugh and do as he had a mind. He said, The mouth
of Rab is like that of one who has not tasted broth 6 . He 7 said to
him, Kohana, get out, these are not good manners 8 . There
is no difficulty. In the one case it was needful to procure her
favour, in the other it was not needful to procure her favour.
" But if ye will not hear it, my soul shall weep in secret places Jer. xiii.
for your pride." R. Samuel bar Inia 9 in the name of Rab said,
The Holy One, blessed be He, has a place, and its name is " secret
places." What is the meaning of "for your pride" ? R. Samuel
bar Isaac 10 said, For the glory of Israel, because it was taken away
from them and given to the peoples of the world. R. Samuel bar
Nachmani 11 said, On account of the glory of the kingdom of
heaven. And how is there l3 weeping in the presence of 13 the
I The Hebrew words for "sons" and for "prudent" (E.V.) are identical in
form.
- Thus indicating that Jacob, even though the weaker, will always take the
lead of Esau ( = Edom = Borne).
3 He lived in Jabneh. See Wolf, iii. 809.
* A contemporary of Hunna and Chasda, Le., in the latter part of the 3rd
cent. See Wolf, ii. 880, Juchassin, p. 183 b.
5 i.e., the angels tell him.
6 An expression denoting a newly-married man.
7 Rab. 8 Lit., the way of the world.
9 His exact date is unknown.
10 A contemporary of Zerah (for whom see p. 26, note 2).
II Date uncertain. 12 i.e. , can there be ?
u A euphemism for oh the part of.
24 CHAGIGAH.
5 b, i. 32. Holy One, blessed be He, seeing that R. Papa, said, There is no
tribulation in the presence of the Holy One, blessed be He. For
Ps. xcvi. 6. it is said "Honour and majesty are before him, strength and beauty
are in his sanctuary." There is no difficulty. The one has
to do with the inner, the other with the outer side of the Divine
Being. Is there then no weeping on the outer side 1 And yet
Is.xxii.12.it is written, "And in that day did the Lord, the Lord of hosts,
call to 1 weeping and to mourning and to baldness and to girding
with sackcloth." That is a different matter, viz., the destruction
of the Temple 2 , for for this even the angels of peace wept, as it is
Is. xxxiii. said, "Behold, their valiant ones cry without: the angels of peace
weep bitterly."
Jer. xiii. " And mine eye shall weep sore, and run down with tears, because
" the Lord's flock is taken captive." R. El'azar said, Wherefore these
three tears 3 ? One for the first Temple, and one for the second
Temple, and one for Israel, because they are gone into captivity
from their place. And there are some who say, One for the
neglect of the Law. This is all right according to those who
explain, For Israel, because they are gone into captivity. This is
that which is written, "because the Lord's flock is taken captive."
But according to those who explain, For the neglect of the Law,
Jer. xiii. what is the connexion of this with "because the Lord's flock
17 - is taken captive" 1 ? Since Israel are gone into captivity
from their place, thou canst have no neglect of the Law greater
than this.
Our Rabbis have taught 4 , There are three persons, over whom
the Holy One, blessed be He, weepeth every day, viz., over him
who can study in the Law and does not study it, and over him who
cannot properly study the Law, and yet does study it*, and over a
president 6 who deals arrogantly with the congregation.
Rabbi took up the Book of Lamentations and read in it. When
Lam. ii. 1. he came upon this verse " He hath cast down from heaven unto
the earth," the Book fell from his hands. He said, From the high
roof to the deep pit !
1 i.e., proclaim. 2 A matter sui generis.
4 See p. 11, note 2.
6 i.e., who has not, properly speaking, the ability or opportunity, yet makes
an effort in that direction.
8 Of a Rabbinic school.
CHAGIGAH. 25
Rabbi and R. Chia 1 were discussing and walking along a road. 5 b, ii. 15.
When they came to a certain place, they said, If there is a powerful
Rabbi here, let us go and visit him. They said, Is there a powerful
Rabbi here? And the reply was, Yes, but he is blind. R. Chia
said to Rabbi, Stay here ; thou shalt not make little of thy princely
dignity; I will go and visit him. But he 2 laid hold of him and
went with him. "When they were coming away from him, he said
to them, Ye have visited a face, which is seen but sees not ; may
ye be held worthy to visit the Face which sees and is not seen. He 2
said to him 3 , Now see 4 , thou wouldst have deprived me of this
blessing. They said to him, "Whence hast thou heard it 1 From
the sayings of R. Jacob 5 have I heard it. For R. Jacob, a man
of K'phar Chatyah 6 , used to visit his teacher every day. When
he was old. the teacher said to him, My lord need not do this, for
my lord is not able. R. Jacob said, Is this a small thing that is
written with respect to our Rabbis 1 " And he shall live on for ever, Ps. xlix.
he shall not see destruction, when he seeth that wise men die." i! ,' ' 1f)
But what 7 ? He who seeth wise men in their death shall live;
how much more he who sees them in their life !
R. Idi 8 , father of R. Jacob bar Idi, was accustomed to spend
three months on his journey and one clay in the house of Rab,
and our Rabbis used to call him Rab's schoolboy of a day. He
became broken-hearted 9 . He read to himself the passage, " I am as Job xii. 4.
one that is a laughing-stock to his neighbour, etc." R. Jochanan
said to him, In the prayer that comes from thee do not injure our
Rabbis.
1 More fully Chia Kabbah, son of Abba Sela, whence he is sometimes called
Chia bar Abba. He was a pupil of Kabbi, and his date about a.d. 218. He is
by some reckoned among the Mishnic (Tanaim) , by others among the Gemaric
teachers (Amoraim). See Wolf, ii. 872.
2 Rabbi. 3 Chia.
4 Lit., Behold now. For examples of the use of ID'S see a good note in
Goldammer's Luzzatto, Grammar etc. p. 111.
5 His date is not accurately known.
6 Perhaps to be identified with Hattin (Robinson, Bibl. Researches, iii. 34),
N.W. of Tiberias. See Neubauer, Geog. du T. p. 207.
7 np-1 always introduces something of an argument.
8 For the story here told of him see Juch. p. 110 6. For the sake of one
day's instruction from Rab he spent six months in the double journey, i.e., all
the time between Passover and Tabernacles, on both which occasions a married
Jew is obliged to be with his wife.
9 More lit., faint (with vexation). Cf. use of advu&v, Col. iii. 21.
26 . CHAGIGAH.
5 b, ii. 28. R. Jochanati went into the College and expounded thus ? " Yet
Is. lviii. 2. they seek me daily, and delight to know my ways." And while
they seek Him by day, do they not seek Him by night also 1 Yes,
but it is to inform thee that every one who studieth in the Law
even one day in the year, the Scripture reckoneth it to him, as if
he studied all the year ; and so in the case of punishments, as it is
Numb. xiv. written, "After the number of the days that ye spied out the
land." And was it that they sinned forty years 1 Was it not forty
days that they sinned % but it was to inform thee, that every one
who committeth a transgression even one day in the year, the
Scripture reckoneth it to him, as if he had transgressed all the
year.
What is the definition of a child ? Every one who is not able to
ride upon his father's shoulders 1 . Rabbi 2 Zera objects to this, and
6 a enquires, Who brought him hither 3 '? Abai said to him, As his
mother was bound by the law of rejoicing, his mother brought
him hither. Henceforward 1 , if he can go up, holding by the hand
of his father, from Jerusalem to the mountain of the House, he is
bound; but if not, he is free. R. [Zera 5 ] replied, I take the
side of the house of Hillel against the words of the house of Sham-
1 Sam. i. mai. For we read, " But Hannah went not up ; for she said to
22# her husband, Not until the child be weaned, then I will bring him."
But Samuel was able to ride upon his father's shoulders. Abai 6
said to him, Even according to thine own argument there is a
difficulty for thee. How was not Hannah in her own person bound
1 The view of the house of Shammai. See p. 1.
2 Rabbi was the Palestinian, Eab the Babylonian title. Zera, though
properly holding the latter, as being a pupil of R. Hunna at Sora, yet after
Hunna's death (a.d. 300) returned to Palestine and died at Tiberias. There he
is said to have been called NJ , t3j5 as a synonym for X"V(y)t, small. See Wolf,
ii. 871. See also a long note on him in Juch. p. 132 b, where the story is told that
being desirous of ascertaining by anticipation whether the fires of Gehenna
would have power to hurt him, he caused himself to be put into an oven, where-
upon the Rabbis who looked upon him saw that his feet were singed.
3 i.e., from his home to the city of Jerusalem. The question now is whether
he is to go up from the city to the Holy House. But, says Zera in effect, if the
house of Shammai's definition be the right one, the child could not have been
brought by his father to Jerusalem at all, and thus the question could not
arise. Therefore, he argues, we take the definition of the house of Hillel.
4 The remainder of the Way.
5 The proper name seems to have dropped out of the Talmud text.
11 'IDS is an obvious error.
CHAGIGAH. 27
by the law of rejoicing ? But the real explanation is that 6 a, i. 12.
Hannah saw great delicacy in Samuel, and was uneasy about
Samuel in respect to the fatigue of the journey.
R. Simeon 1 asked 2 , What of a child that is lame, according to
the words of the house of Shammai, or one that is blind, according
to the words of both of them 1 Explain this 3 . If we are to
speak of the case of a lame person, who cannot stretch out his
limb, or a blind person, who cannot open his eye, see now, an adult
is free, why should we ask about a child] It is not necessary to
discuss such a case. But in the case of a lame person, who
can stretch out his limb, or a blind person who can open his eye,
what of this case? Abai said, Wherever the adult is bound
according to the Law, we educate the child in it also according
to our Rabbis, and wherever the adult is free according to the Law,
the child also is free according to the Rabbis.
Tlie house of Shammai say, The holocaust involves two pieces of
silver etc.* Our Rabbis have taught thus, The house of Shammai
say, The holocaust involves two pieces of silver, and the Chagigah
a meah of silver; for the holocaust is all a burnt -offering to the
Most High, which is not the case with the Chagigah ; and besides
we find that at the Feast of Weeks 5 the Scripture enjoins more
burnt-offerings than peace-offerings. But the house of Hillel say,
The holocaust involves a meah of silver and the Chagigah two
pieces of silver, for the Chagigah is older than the Decalogue,
which is not the case with the holocaust ; and besides we find in
the case of "the princes" that the Scripture enjoins more peace- Numb. vii.
offerings than burnt-offerings. What then is the reason that the lo ' 17 ' etc-
house of Hillel do not agree with the house of Shammai? Inas-
1 One of the JUD^O *JTTn. See p. 15, note 8; also Wolf, ii. 861.
2 A question of learned ignorance.
3 "Explain this" (fit., How is this to be compared, or pictured? See p. 11,
note 8) forms the Talmud teacher's reply to Simeon. For (it says) if these
defects be incurable, there is no need of entering on the question. Because it
would be of no use to bring him up when a child, seeing that, qua lame or
blind, he would not, even though adult, be allowed to enter, but would be
"VI 123.
4 See p. 2.
5 A post-biblical meaning of the word in the original (ITOfg). In the Bible
it either has the general sense of assembly (e.g., Jer. ix. 1), or refers to the
last day of Passover (Deut. xvi. 8) or of Tabernacles (Lev. xxiii. 36, Numb,
xxix. 35).
28
CHAGIGAH.
6 a, ii. 5.
Exod.
xxiv. 5.
Exod.
xxix. 42.
much as thou sayest that a holocaust is better, for it is all a burnt-
offering to the Most High, on the contrary 1 a Chagigah is better,
for there are in it two f eastings 2 ; and in that thou sayest, Let us
learn from the Feast of Weeks, I reply that we are to judge an indi-
vidual gift 3 by comparison with an individual gift 4 , and we are
not to judge an individual gift by comparison with the gift of a
congi^egation 5 . What then is the reason that the house of
Shammai do not agree with the house of Hillel ? In that thou
sayest that a Chagigah is superior, because it is older than the
Decalogue, a holocaust also is older than the Decalogue ; and in
that thou sayest, Let us learn from " the princes," we are to judge
a thing that lasts for ever 6 by comparison with a thing that lasts
for ever, and we are not to judge a thing which lasts for ever
by comparison with a thing which does not last for ever 7 . And
how does the house of Hillel come to teach that the Chagigah is
older than the Decalogue, but the holocaust not? Because" it is
written, "and they sacrificed sacrifices of peace-offerings 9 ." There
must have been a holocaust also. Lo, it is written, " and they offered
burnt-offerings." The house of Hillel consider that the burnt-
offering which Israel offered in the wilderness was the " continual
burnt-offering 10 ,'' but the house of Shammai consider that the
burnt-offering which Israel offered in the wilderness was a holo-
caust. Abai said, The house of Shammai and It. El'azar and
R. Ishmael 11 all consider that the burnt-offering which Israel offered
in the wilderness was a holocaust. And the house of Hillel and
1 Lit., (I rest my argument) upon what is superior (i"Q"l "I ?!?).
2 One for God and one for the offerer and his friends.
3 Such as the holocaust.
4 Such as that of the princes.
8 Such as that of Weeks.
8 Such as the Chagigah.
7 Such as the offering of the princes.
8 Against that view of the house of Hillel.
'> Here therefore we have peace-offerings and (sec next sentence) holocausts
apparently instituted together at a time subsequent to the giving of the
Decalogue (Exod. xx.).
10 This "continual burnt-offering," the house of Hillel would say, is the
burnt-offering referred to in the passage, which the Talmud has just adduced
against them. That passage therefore, they would argue, does not affect their
position.
11 An associate of Akiba. For further particulars about Ishmael and his
school see Wolf, ii. 819, 877.
CHAGIGAH. 29
R. Akiba and R. Jose the Galilaean 1 all consider that the offering 6 a, li. 28.
which Israel offered in the wilderness was the " continual burnt-
offering." The house of Shammai hold this view according to
what we have said. R. Ishmael agrees, for there is a Baraitha,
viz., R. Ishmael says, The general directions only were given to
Moses on Sinai, and the details afterwards in the Tabernacle of
the Congregation 2 . But R. Akiba said, General directions and
details were alike given him on Sinai, and they were repeated 6 b
in the Tabernacle of the Congregation, and given for the third
time in the plains of Moab 3 . And if thou dost imagine that the
burnt-offering which Israel offered in the wilderness was the
"continual burnt-offering," how should there be anything, which
at the first did not need to be flayed and divided 4 , but at the
end did need to be flayed and divided 51 ? R. El'azar agrees,
for there is a Baraitha, viz., In commenting on the passage, "con- Numb,
tinual burnt-offering, which was ordained in Mount Sinai," R. El'azar xxvnu 6 -
says, Its ordinances were told in Mount Sinai, but it was not
itself offered. R. Akiba says, It was offered and never
ceased again. But how then am I to explain 6 the passage,
" Did ye bring unto me sacrifices and offerings in the wilderness Amos v.
forty years, O house of Israel ? " The explanation is that the tribe 25 -
of Levi, which had not served idols, they offered them.
The house of Hillel hold the view which we have men-
tioned. R. Akiba also holds the view which we have
mentioned. R. Jose the Galilaean agrees with them, for
there is a Baraitha, viz., R. Jose the Galilaean says, Three com-
mands have been put upon Israel when they go up to a feast,
viz., the holocaust, and the Chagigah, and the rejoicing. There is
in the holocaust what there is not in the other two, and there is in
the Chagigah what there is not in the other two, and there is in
the rejoicing what there is not in the other two. There is in the
1 He flourished about the time of Akiba's death.
- i.e., Leviticus.
3 i.e., Deuteronomy.
4 See Exod. xxix. 38 10.
5 As did the perpetual burnt-offering (Lev. i. 6). The argument is, That
which was to be offered twice a day would have all its details explained as early
as possible. This whole Baraitha however, though adduced in support of the
opinion ascribed to Ishmael, is far from proving the point, a fact which is ad-
mitted a few sentences later in the Talmud itself. See p. 30, note 3.
6 Lit., to establish.
30 CHAGIGAH.
6 to, i. 24. holocaust what there is not in the other two, for the holocaust is
a whole burnt-offering to the Most High, which is not the case in
the other two. There is in the Chagigah what there is not in the
other two, for the Chagigah is older than the Decalogue, which is
not the case in the other two 1 . There is in the rejoicing what there
is not in the other two, for the rejoicing has to do with women as
well as men, which is not the case in the other two.
And what is the reason that R. Ishmael is represented as ex-
pressing an opinion agreeing with the house of Shammai? viz., "If
thou dost imagine that the burnt-offering which Israel offered in the
wilderness was the continual burnt-offering, how should there be
anything which at the first did not need to be flayed and divided,
but in the end did need to be flayed and divided 2 ?" But then
R. Jose the Galilaean said, The burnt-offering which Israel offered
in the wilderness was the "continual burnt-offering." At the first
it did not need to be flayed and divided, but in the end it did need
to be flayed and divided. For there is a Baraitha, viz., R. Jose the
Galilaean says, The burnt-offering which Israel offered in the
wilderness was not subject to flaying or dividing, inasmuch as the
regulations for flaying and dividing were only from the time of the
Tabernacle of the Congregation and henceforward. Strike out
R. Ishmael 3 .
Exod. R- Chasda enquired, What is the meaning of this verse? "And
xxiv. 5. h e sen (; young men of the children of Israel, which offered burnt-
offerings," lambs, "and sacrificed peace-offerings of oxen unto the
Lord." Or perhaps both these and those were oxen. What
comes out of it all then 41 ? Mar Zot'ra says, It depends upon
the division 5 of the verse by the accents 6 . R. Acha, the son of
Rabba 7 , said, It is important for a man who says, Behold, I vow
1 This is the one clause in R. Jose's speech, which bears upon the point
at issue.
2 A repetition of a portion of the Baraitha adduced just before, but
unsuccessfully, as a proof of Ishmael's view.
3 i.e., the tradition, as regards him, is a false one.
4 i.e., Is there any use in the whole discussion? And the answer is, Yes, for
Mar Zot'ra etc.
5 Lit., the breaking.
6 For other early notices of accentuation see Wickes, Ileb, Prose Accents,
p. 1, note 2 (Oxford, 1887).
7 He appears to have been the associate of Ashi and to have been head of the
Academy at Sora a.d. 410. The date of his death is probably A.n. 413. See
Wolf, ii. 868.
CHAGIGAH. 31
a burnt-offering like the burnt-offering which Israel offered in 6 b, il. 17.
the wilderness. What was it? Were they oxen or lambs? The
matter was left undecided 1 .
There is a Baraitha here, These are the things that have no
prescribed limit, the corner of a field 2 , and the first-fruits 3 and the 7a
appearing before the Lord 4 , and the conferring of kindnesses 3 and
the teaching contained in the Law. R. Jochanan said, We
were of opinion that the appearing before the Lord had no superior
limit but had an inferior limit, until R. Oshaia 6 , in the name of a
great teacher 7 , came and taught that appearing before the Lord has
no limit. either superior or inferior. But wise men say, that the
holocaust involves a meah of silver, but the Chagigah two pieces of
silver. What does the appearing mean? R. Jochanan said.
The presenting of oneself in the Court, but Resh Lakish said, The
presenting of oneself with an offering. All the world is agreed
that on the first day it means, the presenting of oneself with an
offering, but men differ as regards the remainder of the days of the
Feast. Every time that a man comes and brings an offering, all the
world agrees that we are to receive it from him, but men differ in
the case of one who comes and does not bring; for R. Jochanan
considers that the presenting of oneself in the Court is sufficient,
because it is not necessary, every time that he comes, to bring
an offering; but Resh Lakish says, The presenting oneself with an
offering is the meaning, for it is necessary, every time that he comes,
to bring an offering. Resh Lakish put this difficulty to
R. Jochanan, "Xone shall appear before me empty." He Exod.
said to him, Yes, but only on the first clay of the Feast. He 8 xxiii - 15 -
put this further difficulty to him. The passage "None shall appear
before me empty" refers to coming with sacrifices. If thou sayest,
1 See p. 12, note 6.
2 Lev. xix. 9, xxiii. 22.
3 Exod. xxiii. 19.
4 i.e., the offering in connexion with that appearing. The word in the
original occurs only in this passage of the treatise, but is cognate with
n M X") (R'iyyah), for which see p. 1, note 1 and Glossary.
5 DHpn rVl7*p3 is the general expression, of which kindness to the poor
(npTy) is a species.
6 A disciple of Rabbi. See Wolf, ii. 871.
7 *2r\- The expression, though in itself indefinite, yet in each case seems to
have had reference to some definite person well known at the time.
3 Resh Lakish.
32 CHAGIGAH.
7a, ii. 9. With sacrifices? perhaps not, but with birds and meal-offerings;
then here is an argument against thee. The Chagigah is assigned
to a private person, but the appearing is assigned to the Most High.
As the Chagigah, which is assigned to a private person, involves
sacrifices, so must the appearing, which is assigned to the Most
High, involve sacrifices 1 . And what are these sacrifices? They are
burnt-offerings. If thou sayest, Burnt-offerings? perhaps not, but
peace-offerings; then here is an argument against thee. The
Chagigah is assigned to a private person, and the appearing is
assigned to the Most High. As the Chagigah, which is assigned
to a private person, is suited to him, so must the appearing, which
is assigned to the Most High, be suited to Him 2 . And so it is
fitting 3 that thy table should not be full and the table of thy Master
empty. He 4 said to him, Yes, but only on the first day of
the Feast. R. Jose 5 , in the name of R. Jehudah, put this
difficulty to him, saying, Three times in the year Israel was com-
manded to go up to a Feast, viz., at the Feast of the Passover, and
at the Feast of Weeks, and at the Feast of Tabernacles, and they
Exod. must not appear by halves, inasmuch as it is said, "all thy males,"
Deut xvi anc ^ they must not appear empty, inasmuch as it is said, "none
16. shall appear before me empty." He said to him, Yes, but
x . ', - only on the first day of the Feast,
xxm. 15. J J
Exod. R Jochanan put this difficulty to Resh Lakish; "he shall be
xxiii. 17; seen," "He shall see 6 ." As I 7 am seen freely, so shall ye see
16. me freely. But every one who comes and does not bring an
offering, all the world agrees that lie goes up and allows himself
to be seen and goes away. But they differ in the case of one who
comes and brings an offering. R. Jochanan says, The simple
1 And not merely, as in the case of birds, the wringing of the neck.
a And therefore it must involve offerings which shall be wholly devoted by
fire to God, and not shared in, as peace-offerings etc., by the worshipper or
others.
3 Lit., with justice.
4 Jochanan.
5 This name, when it stands as here, without addition, always denotes Jose
ben Chelpetha or Chalaphta, associated with Simeon, Jehudah (Rabbi), Meir,
and El'azar ben Shammua' at the Academy of Tiberias. He is believed to have
written the book D^iy TJ. See Wolf, ii. 846.
6 See p. 3. The Heb. consonants in each passage may be vocalised, so as to
have either sense.
' God.
CHAGIGAH. 83
presenting of oneself in the Court is the real presenting of oneself, 7 a, ii. 22.
and so has no limit of times prescribed, while on the contrary the
presenting of oneself for an offering has a limit of times prescribed.
But Resh Lakish said, The presenting of oneself with an offering is
alone the real presenting of oneself, for if it be the case of an
offering also, there is no limit 1 . He* put this difficulty to
him 3 , "Let thy foot be seldom in thy neighbour's 4 house." But p f ov - sp-
here it has to do with sin-offerings and trespass-offerings. So is
the opinion of R. Levi 5 . For R. Levi adduces 6 the passage,
"Let thy foot be seldom in thy neighbour's house," and 7 the pas-
sage, "I will come into thy house with burnt-offerings." There is Ps. lxv i-
no difficulty. In the one case it has to do with sin-offerings and
trespass-offerings, in the other with burnt-offerings and peace-
offerings. There is a Baraitha also to this effect, viz., "Let thy
foot be seldom in thy neighbour's house:" the passage speaks of
sin-offerings and trespass-offerings; if thou sayest, Of sin-offerings
and trespass-offerings? perhaps not, but of burnt-offerings and
peace-offerings, as he says, "I will come into thy house with burnt- P c l* v '
offerings, I will pay thee my vows," for see, they actually speak 8
there of burnt- offerings and peace-offerings; Nay, but look thou
how I explain, "Let thy foot be seldom in thy neighbours house,"
viz.. that the passage is speaking of sin-offerings and trespass-
offerings.
And they must not appear by halves etc. 9 R. Joseph thought to
explain thus, If a man has ten sons, they are not to go up five at this
time and five to-morrow 10 . Abai said to him, Of course". For 7b
1 Therefore he most present one every time that he appears during the
Feast.
2 Jochanan. s Besh Lakish. * i.e., God.
5 Levi placed absolutely denotes Levi bar Sisi, a disciple of Rabbi, for whom
see p. 2, note 9. For Levi see Wolf, ii. 877.
8 Lit., throws out for consideration.
7 As contrasted with it.
8 -UDK for 1TDX. See p. 21, note 8.
9 This however is not really a section of the Mishnah upon which the
Gemara is commenting, but is part of Jose's teaching. See p. 32.
1 " Fear of the evil eye might have prevented them from allowing themselves to
be all seen together. Comp. " unbeschrieen ! " (i.e., Wir wollen es unbeschrieen
lassen! We would leave it unbewitched !), an exclamation still uttered by
Ashkenazi parents when their children are admired.
11 ne*w*. lit.. This is a simple thin?.
S. CH. 3
34 CHAGIGAH.
7 b, i. 1. otherwise the question would arise, Which of them wilt thou
cause 1 to be sinners, and which of them wilt thou cause' to be
obedient 2 1 But wherefore then does the passage come 3 ? It
is to correspond to the saying of others 4 . For there is a Baraitha,
viz., Others say, The cordwainer, and the smelter in bronze and
Exod. the tanner 5 , are exempt from the holocaust, for it is said, "all thy
xxiii. 17, males 6 ," i.e., he who can go up with all thy males. These are
16. excluded, for they cannot go up with all thy males.
MlSHNAH.
I. (3) Burnt-offerings on a middle holiday 7 come from
things not previously consecrated, but the peace-offerings from
the tithe. On a high holiday, which is the first day of the
Passover, the house of Shammai say that they come from
things not previously consecrated, but the house of Hillel say
that they come from the tithe.
(4) Israelites generally fulfil their duty with vows" and
freewill-offerings 9 and with tithe of cattle, and the priests by
the eating of sin-offerings, and of trespass-offerings, and by the
firstborn, and by the wave breast and heave shoulder, but not
by the eating of birds 10 or of meal-offerings.
1 Hiph. participle of niJ2> with pron. suffix.
2 Lit., prompt, alert.
3 i.e., What is its use? And the answer is, that it is to fall in with the
injunction that all must go, except the class is specially exempted.
4 See p. 14, note 4. 5 See p. 14.
6 1JTOJ lit., thy malehood.
7 The 1V)D is contrasted with a Great Festival (EOpH K"ipp "a holy
convocation"). For example, the first and seventh days of Passover are holy
convocations, but the intermediate ones are "middle holidays" (D^yiO).
But TWO is also used in the Bible (e.g., Lev. xxiii. 4) as a generic term to include
great and intermediate holidays alike.
8 TJ3 was a vow consisting of a certain number of animals not individually
selected beforehand. For this and the following, word see Lev. xxii. 23.
9 i"Q*lp was a vow consisting of animals from the first individually selected.
10 The priest who wrung the neck of a bird offered by another in sacrifice,
might eat it along with the blood, but this, the Talmud says above, does not
count to him as an offering on his part.
CHAGIGAH. 35
Gemara.
But according to this it is burnt-offerings on a middle holiday 7 b, i. 13.
that come from things not previously consecrated. Well, then, it
follows that on a high holiday they come from the tithe. But why ?
For surely it is obligatory, and everything which is obligatory
comes only from that which is not previously consecrated. And if
thou sayest, Then this teaches us that burnt-offerings are offered on
a middle holiday, and are not offered on a high holiday 1 , with
whom will this view correspond 1 With the house of Shammai.
For there is a canonical Mishnah, viz., The house of Shammai say, Beytsah,
Men bring peace-offerings and do not lay their hands on them, o^eXse-
but not burnt-offerings ; but the house of Hillel say, Men bring where,
both peace-offerings and burnt-offerings and lay their hands on
them 2 . There is a hiatus here 3 , and this is the real teaching.
It means that burnt-offerings, vows and freewill-offerings are brought
on a middle holiday ; on a high holiday they are not brought, but
the burnt-offering of a holocaust is brought even on a high holiday.
And when it 4 is brought, it is only brought from things not pre-
viously consecrated, but peace-offerings of joy are brought even from
the tithe. And the Chagigah of a high holiday, which is the first
day of the Passover, the house of Shammai say, is from things not
previously consecrated, but the house of Hillel say, From the
tithe. There is also a Baraitha to this effect, Burnt-offerings,
vows and freewill-offerings are brought on a middle holiday ; on a
high holiday they are not brought, but the burnt-offering of a holo-
caust is brought even on a high holiday. And when it is brought,
it is only brought from things not previously consecrated, but peace-
offerings of joy are brought even from the tithe. And the Chagigah 5
1 If thoa sayest, This is only another way of telling us that it is not
allowed to offer burnt-offerings on a high holiday (a Sabbath in the wider sense
of that term), but only on a middle holiday.
2 To lay the hands on the head of an animal was a breach of the Sabbath,
because it so far prevented the animal from having rest (Exod. xxiii. 12). The
requirement of the house of Shammai, that the hand be laid on the head of the
animal, when offered as a burnt-offering, involved, as far as their followers were
concerned, the restriction of such offerings to middle holidays, as opposed to
high holidays (i.e., to Sabbaths in the wider sense).
3 i.e., the Mishnah is defective. See p. 4, note 4.
4 The burnt offering of a holocaust.
5 This Chagigah was a sacrifice supplementary to the Passover lamb, though
not itself necessarily a lamb, for, while a lamb (Exod. xii. 3) was necessary for
32
36 CHAGTGAH.
7 b, il. 17. of a high holiday which is the first day of the Passover, the house
of Shammai say, is from tilings not previously consecrated, but the
house of Hillel say, From the tithe. How is the Chagigah of a
high holiday which is the first day of the Passover, different from
that of any other high holiday? R. Ashi said, See, we learn
from this that the Chagigah of the fifteenth day 1 is taken from
8 a things not previously consecrated, but the Chagigah of the fourteenth
not 2 ; consequently he 3 must from the beginning have had the
opinion that the Chagigah of the fourteenth day is not an enact-
ment of the Law. The Mishnah teacher said, The house of Hillel
say, From the tithe*. But why? For surely it is obligatory, .and
everything which is obligatory comes only from that which is not
previously consecrated. Ola 5 said, This is so in 6 the case of
one making a supplementary offering. Hezekiah 7 said,
Men may supplement beast with beast, but they may not supple-
ment money with money. But R. Jochanan said, Men may sup-
plement money with money, but they may not supplement beast
with beast. A Baraitha supports R. Hezekiah, and a
Baraitha supports R. Jochanan. A Baraitha supports R.
Pent. xvi. Jochanan 8 , viz., The word "tribute" teaches that a man is to
10.
the Passover of the fourteenth, the passage, Peut. xiv. 20, was held to shew that
sheep or oxen were permissible for the Chagigah of that day. Finally, the
Passover lamb itself came to be merely supplementary, and was served out in
very small portions after each person had made his actual meal on the
Chagigah. Compare the Lord's Supper following on the d7a7rat in the first age
of the Church. See further in Glossary, Chagigah.
1 The fifteenth day of Nisan (which consisted of the fourteenth night and
fifteenth day according to our reckoning) was the first day of the Passover.
2 On the fourteenth day, just before the sunset (Exod. xii. 6) which
introduced the fifteenth, at the end of the meal, the Passover lamb was
distributed, about the size of an olive being given to each person. The full
meal which preceded this distribution was " the Chagigah of the fourteenth. "
77/ it Chagigah, not being the ceremony of the day, might be taken from tithe.
The Chagigah of the next morning (" of the fifteenth day "), also making a full
meal, must be from things not previously consecrated, inasmuch as it was the
ceremony of the day.
3 viz., the person who pilts the question. 4 See p. 34.
5 Ola Rabba (his full name) was a friend of Rabbi, and had the same teacher,
viz., El'azar. See p. 16, note 5; Jvch. 173 b; Wolf, ii. 878.
6 i.e., The statement of the house of Hillel refers to.
7 Son of Chia bar Abba. For approximate date see p. 25, note 1.
8 The order of Hezekiah's and Jochanan's views is here reversed in accordance
with the Rablnnic maxim, End with that with which you begin.
CHAGIGAH. 37
bring his duty offering from tilings not previously consecrated; 8a, i. 12.
and whence have we got it that if he wishes to mix things, he
may mix 1 ? The teaching says, "According as the Lord thy Deut. xvi.
God shall bless thee." A Baraitha supports R. Hezekiah, viz., *
The word "tribute " teaches that a man is to bring his duty offering
from things not previously consecrated. The house of Shammai
say, The first day from things not previously consecrated, thence-
forward from the tithe, but the house of Hillel say, Only the first
meal from tilings not previously consecrated, thenceforward from the
tithe. And all the rest of the days of the Passover a man is to fulfil
his duty with the tithe of a beast 2 . On a high holiday what is
the reason that he should not do the same? R. Ashi said,
Lest perhaps, if this were allowed, he might go to tithe upon a high
holiday, for it is impossible to tithe upon a high holiday on account
of the red chalk 3 . What passage is there to shew that
" tribute " is a word that denotes things not previously conse-
crated ] The passage, "And king Ahasuerus laid tribute 4 Esth. x. 1.
upon the land."
Israelites generally fulfil their duty with votes ami freeioiR-
qfferings' 3 . Our Rabbis have taught' 3 thus, "And thou shalt rejoice Deut. xvi.
in thy feast." This means to include in the word joy all kinds **
of joy. Hence wise men have said, Israelites generally fulfil
their duty with vows and freewill-offerings and with tithe of
cattle, and the priests by the eating of sin-offerings and tres-
pass-offerings, and by the firstborn, and by the wave breast and
heave shoulder. I should have thought that they might have
done it also with birds and meal-offerings. The teaching says,
And thou shalt rejoice in thy Feast, meaning things only from which & &
1 The use of the word "mix," as excluding beasts and including money
(since money may be mixed without our knowing it, but beasts cannot), is the
one point for which the Talmud adduces this Baraitha, as thus shewn to
support Jochanan's contention.
- The use of the word "beast," and the mention, just above, of a meal,
since money cannot be eaten, are the two points for which the Talmud adduces
this Baraitha, as thus shewn to support Hezekiah's contention.
3 Chalk was used to distinguish the animals selected for tithe, and to mark
them with it was to work, and so was prohibited on the Sabbath.
4 Inasmuch as, from the nature of the case, this was an addition to all
elaims in connexion with ritual.
3 See p. 34.
6 See p. 11, note 2.
38 CHAGIGAH.
8 b, i. 1. the Chagigah may come. These 1 are excluded, for the Chagigah
does not come from them. R. Ashi said, This comes out of the
expression " and thou shalt rejoice." These are excluded, for there
is no joy in them. And R. Ashi said, Pray, for what purpose does
the expression "in thy feast" occur 1 ? It is to serve the same
purpose as it served with R. Daniel bar Kattinah 2 . For R. Daniel
bar Kattinah said that Rab said, How is it that men do not take
them wives on a middle holiday 1 Because it is said, " and thou
shalt rejoice in thy feast," and not in thy wife.
MlSHNAH.
I. (5) He who has many to eat with him and few posses-
sions, brings many peace-offerings and few burnt-offerings. He
who has many possessions and few to eat with him, brings many
burnt-offerings, and few peace-offerings. If a man have little
of both, to his case applies the saying about the meah of silver
and the two pieces of silver 3 . If he have much of both, to his
Deut. xvi. case apply the words, "every man shall give as he is able 4 ,
according to the blessing of the Lord thy God, which he hath
given thee."
17
Gemara.
Many peace-offerings whence does he bring them 1 For behold,
he has them not. R. Chasda said, He supplements 5 , and brings
a large bullock. R. Shesheth" said to him, Behold, they say, Men
supplement beast with beast. What did he mean? If you
1 Birds and meal-offerings.
1 Towards the end of the 2nd century.
:f As a minimum. See p. 2.
4 Lit., "according to the gift of his hand."
5 i.e., He sells the small bullock, and adding some money to the price,
purchases a larger animal.
6 A pupil of Hunna. He flourished at the end of the 3rd and beginning
of the 4th centuries. He was blind, and, as it was essential that those who
taught from the Law should read its words, he (like other blind Rabbis) learned
the Targum by heart, that he might base his expositions on it, as repre-
senting the sense and being the nearest approximation to the words of the Law.
See Juch., p. 196 a ; Wolf, ii. 882.
CHAGIGAH. 39
say, He meant this, viz., Behold, they say, Men supplement beast
with beast, but not money with money, then he ought to have said
to him, Men do not supplement money with money. But this is
what he meant, viz., Behold, they say, Men also supplement beast
with beast 1 . To whose teaching is this to be attached? For
it does not accord with Hezekiah, and it does not accord with
R. Jochanan 2 . And if you say, It is Gemaric teachers who are
at variance, but the Mishnic teachers are not at variance, I reply
that there is a teaching 3 which says, The first meal shall come from
things not previously consecrated. In what sense is the ex-
pression "the first meal" used here? It means, The money equiva-
lent of the first meal shall come from things not previously conse-
crated.
Ola said that Resh Lakish said, If a man set apart ten beasts
for his Chagigah, he may bring five on the first high holiday, and
may again bring five on the second high holiday 4 . R. Jochanan
said, When he has finished, he cannot bring again. R. Abba 5
said, But they 6 do not really differ. The one is the case where he
1 i.e., He could sell the small bullock, and, adding its price to other money,
buy a larger one, or, he could buy another small one and offer the two.
2 See p. 36.
3 See p. 37, where the house of Hillel say it. The argument is, It does not
seem merely a matter of dispute between Gemaric teachers. In Mishnic times
also there appears to have been a difference of opinion on tbe point. For on
the one hand Jochanan, a Mishnic teacher (see for his date p. 11, note 7), says
that " men supplement money with money, but they may not supplement beast
with beast " (p. 36), while on the other hand the house of Hillel speak of a
meal, and does not this word (see p. 37, note 2) exclude the idea of money ?
The reply, reconciling the two teachings, is that the word meal may be taken to
include its money equivalent.
4 It may here be noted that it became the practice among the Jews in
Babylon and througbout the world generally, first in the case of the New Year
festival, and then in that of all the great Feasts (not Fasts), to keep two
consecutive days, in order that they might insure the inclusion of the right
time, which those in Palestine ascertained by actual observation of the new
moon. See Edersheim, The Temple, its Ministry, etc., pp. 170 172. A reason
which is assigned for the continuance of this custom in times when astro-
nomical error on the subject was no longer possible, is to enable Jews, even
though living on opposite sides of the globe, and therefore Bubject to a
difference of as much as twelve hours in local time, thus to keep at least one
day in common.
5 When this name is used thus absolutely it is equivalent to Rab, for whom
see p. 20, note 2.
6 Ola and Jochanan.
40 CHAG1GAH.
8 b, ii. 6. keeps silence, the other where he declares his intention. This
expression, When he keeps silence explain it'. Perhaps there was
not time in the day to bring them. In that case they are not
brought, because there was not time in the day. But 2 perhaps
he has none to eat with him 3 . In that case they are not brought,
because he has none to eat with him. No ; this is not such a
case ; and so far as this goes, it is necessary that he should bring
them. For there is time in the day, and he has people to eat with
him. Inasmuch as he did not bring them at the earlier time 4 , learn
from this that he left them behind intentionally ; and this also is
the purport of the story, how when Rabbin 8 came, R. Jochanan
said, If a man set apart ten beasts for his Chagigah, he may bring
five on the first high holiday, and may again bring five on the
second high holiday. They 6 are in appearance difficult to recon-
cile 7 , but in reality not. For learn from this that the one is the
case when he keeps silence, the other when he declares his inten-
tion". Learn from this that the point has been also distinctly
9 a settled. R. Shemen 9 bar Abba said that R. Jochanan said,
They have only taught this 10 , when it is not ended 11 , but if it is
ended, he may bring again. What is ended? If you say, It means
that he has ended his offerings, how can he bring any more 1 But
the teaching means, When the day is not ended, but if the day
is ended, he may bring again.
I See p. 27, with note 3.
3 ^ + }-
:i And the meat would not all keep until the next day.
* lteadNOpmD( = Np+n+1+)0).
5 For notices of him, connecting him also with Abai, Ami, Asi, and
Jeremiah, see Juch., p. 187 a.
H The two statements of Jochanan.
7 HTHN, invicem.
* Of bringing them on different days.
!) Spelt \DW when it occurs again in this treatise. For reference sec Index.
He was a disciple of Jochanan, for whom see p. 11, note 7.
10 viz., that the man may not postpone any part of his offerings,
II viz., (as it is subsequently explained in the text) when the approach
of sunset has not yet necessarily brought offerings to an end for that
day.
CHAGIGAH. 41
MlSHXAH.
I. (6) He who has not observed the Feast on the first 9 a, L 5.
high holiday of the Feast, may keep the Feast during any part
of its extent, even including the last high holiday of the Feast ;
but if the whole period be passed, and he have not observed
the Feast, he is not bound afterwards. It is with reference
to such a person that the words are used, " That which is Eccles. i.
crooked cannot be made straight : and that which is wanting
cannot be counted."
(7) R. Simeon bar Manassea 1 says, Who is this that is
crooked, that cannot be made straight ? This is he who
forms an incestuous connexion and begets therefrom a bastard
child. If you should say, Nay, it has to do with theft and
plunder; but no, for he could make restitution of it, and be
made straight. R. Simeon ben Jochai* says, Nothing is
called crooked but that which was straight at the beginning
and has become crooked, and what is this ? This is a learned
pupil, who severs himself from the Law.
Gemara.
Whence do you gather this 3 ? R. Jochanan said in the
name of R. Ishmael, The same word, Restraint 4 , is used of the seventh
day of Passover 3 , and of the eighth day of the Feast of Tabernacles".
What is true of the former as regards postponement 7 of payments,
1 Flourished in the time of Rabbi. See p. 2, note 9, and Jueh., p. 79 a.
2 A pupil of Akiba (for notice of whom see p. 15, note 8). S. ben Jochais
" whole life was absorbed in the study of Kabala, in which science he has ever
been regarded as one of the most eminent masters." Etheridge, whose account
of him see (pp. 8083).
3 *^*D ^ilJD, lit., Whence these words? viz., the first part of the Mishnah,
down to the words, " the last high holiday of the Feast."
5 Dent. xvi. 8. A.V. and R.Y. "a solemn assembly," A.Y. marg. "restraint,"
R.V. marg. "closing festival."
6 Lev. vviii. 36, Numb. xxix. 35, A. V. and R.V., as in Dent. ; A.V. marg. in
Lev. " day of restraint."
7 Lit., things transferable, substitutions; in other words, things that are
valid, though offered on days subsequent to the first day. See p. 2, note 5.
42 CHAGIGAH.
9 a, i. 22. the same is true of the latter. The word is used in an unrestricted
way 1 . For if it were not used in an unrestricted way, the force of
the argument drawn from it might have been broken by saying,
Whereas the seventh day of Passover is not separated from those
that precede it, you may say that the eighth day of the Feast of
Tabernacles is separated from those that precede it 2 . Assuredly, it
is used in a wholly unrestricted sense. What does restraint
really mean? That one is restrained from acts of work. But we
Deut. xvi. have the passage, "Thou shalt do no work 3 ." Why then has the
8 - Merciful One written me Restraint? But learn from it that
it was to give the unrestricted sense of the word 4 . And a
Baraitha brings out the same thing thus. For there is a Baraitha,
Lev. xxiii. "And ye shall keep it a feast unto the Lord seven days." One
might have thought from this passage that one was to go on sacri-
ficing all seven days. No, for the teaching says "it." Thou art
to sacrifice "it," and thou art not to sacrifice all seven days. If so,
why have we seven stated as the number of the days of the Feast ?
For postponements of payments; and whence do you gather that if
a man has not observed the Feast on the first high holiday of the
Feast, he is to go and sacrifice during any part of its extent, even
Lev. xxiii. including the last high holiday? Because the teaching says, "Ye
shall keep it in the seventh month." If it had merely said, In the
seventh month, one might have thought that one was to go and
sacrifice the whole month. No; for the teaching says "it." Thou
art to sacrifice " it " and thou art not to sacrifice further.
And what about postponed offerings? R. Jochanan says,
Postponed offerings are from 5 the first day; but R. Oshaia says,
1 The word J"n.VJ| being applied to the closing day of both, and not in any
limited or special sense in either passage, it follows that, in the absence of any
such limitation, all things that are true of the one are true of the other, save
those six things, which are particularly mentioned elsewhere as distinguishing
them. Otherwise rnVV.i thus applied to both, would be unfitly used, a tiling
impossible in Holy Writ.
2 On the 8th day of Tabernacles, the Jews do not sit in the tabernacle, in
which they take their meals during the earlier days.
8 If therefore T\y]} were used in that sense here, it would be superfluous,
which is impossible. This then cannot be its meaning.
4 That so you might be able to argue from the 7th day of Passover to the
8th day of Tabernacles.
5 Lit., for, i.e., with reference to that day only.
41
CHAGIGAH. 43
Postponed offerings are on any one day for another 1 . "\\ hat 9 a, ii. 12.
practical difference is there between them? R. Zera said, If a
man is lame on the first day and cured on the second day, here is
a difference between them. R. Jochanan said, Postponed offerings
are from the first day. Inasmuch as he was not fit on the first
day, he is not fit on the second day ; but R. Oshaia said, Post-
poned offerings are one day for another; although he was not fit
on the first day, he was fit on the second.
But how could R. Jochanan have said this ? For surely Heze-
kiah said, A Nazirite, if again polluted on the eighth day, must
bring an additional offering 8 , but if in the previous night, he need
not bring it 3 ; but R. Jochanan said, Nay, in the latter case 4 also he
must bring it. R. Jeremiah said, A case of defilement is a
different matter 5 , for payments postponed from it are made at a
second Passover 6 . R. Papa objects to r this and says, It will be 9 b
all right according to him who says, The second Passover admits
of offerings postponed from the first; but according to him who
says, The second is an independent Festival, where is your argu-
ment 8 ? But R. Papa said, that R. Jochanan considered that the
1 i.e., for any preceding day. not only 2nd for 1st, but also 3rd for 2nd, etc.
- Because he has come out of his former uncleanness, and incurred a fresh
uncleanness.
3 Because he has not come out of his former uncleanness, and therefore that
which he has now contracted may be dealt with as a continuation of the
former.
4 Lit., in the night. Jochanan's reason was, that in the previous night the
man was to all intents and purposes clean, though, to offer the sacrifice of
purification, sunrise must be awaited. He will therefore now be obliged to make
his offering not only for the former, but also for the newly incurred uncleanness.
The bearing of this upon the case which is in course of discussion in the text
consists merely in the fact that Jochanan was thought thus virtually to have
admitted the principle that payments are "one day for another," and not " for
the first day only."
5 i.e., different from the kind of postponed offering hitherto treated of.
6 This later passover (jbj5 nDS), based on Numb. ix. 10 sqq., differed from the
earlier in the following points: l c . It lasted but one day. 2. It was not
required that the Hallel should be sung before the meal, but only when the
lamb was slain. 3. It was not necessary that leaven should be removed from
the houses. See Diet, of Bible, s. v. "Passover," where Pesachim ix. 3 is
quoted.
7 Lit., lays hold of.
8 Lit., What is there to say?
44 CHAGIGAH.
9 b, i. 4. night is not to be included in the seven days of cleansing 1 . But
how could R. Jochanan have said this? For lo, R. Jochanan said
elsewhere, If a man has had one emission in the night and two
in the day, he must bring an additional offering 2 ; if two in the
night and one in the day, he need not bring it 3 ; and if thou dost
imagine that R. Jochanan considered that the night is not to be
included 4 , then, if there were two in the night and one in the day,
he must bring. But, it is answered, R. Jochanan was adopting
the words of the other speaker, viz., that the night is to be included.
"Adopting the words of the other speaker," say you? Of course
there would then be nothing further to argue about. No;
two in the day and one in the night were necessary for him 5 . I
might otherwise have taught that it would be according to the
view b of R. Shisha son of R. Idai; but we learn from this that it
is according to R. Joseph 7 .
If the Feast has passed and he has not offered, he is not bound
Eccles. i. to make another offering, and with regard to this it is said, " That
which is crooked cannot be made straight : and that which is want-
ing cannot be counted." Bar He He" said to Hillel, This ex-
pression to "be counted'"' must mean to "be filled 10 ." Nay, but
this is the sense. His fellows counted upon him to fulfil a positive
command and he was not counted among them.
There is a Baraitha, Thus also is explained, "That which is
1 Lit., is not lacking the time, i.e., the time requisite to qualify for the
complete fulfilment of a duty. In this case then it means that Jochanan
considered that the man was already clean, although, the morning not having
come, his sacrilice had not yet been offered. To take a different kind of case, a
lame man is lacking time, because the time which must pass before he is
qualified to offer (which time in his particular case lasts as long as he is lame)
has not elapsed, and consequently he has no duty to fulfil.
2 Because to all intents and purposes he has been cleansed already.
3 Because that appears to be a prolonged uncleanness.
4 Lit., is not lacking the time, i.e., that as soon as the sun has set, the man
is clean.
5 Jochanan.
B Lit., grip or grasp.
7 Their views are given in niJlH? 8 a.
8 Also on the principle of Gematria, or substitution of letters (see Wolf, ii.
820), called Ben Bag Bag (H.e-?] = = 2 + 'd = 2 + )), a contemporary of Hillel
and Shammai. See Dr Taylor, p. Ill, note 50, for further notices of him.
CHAGIGAF. 45
crooked cannot be made straight." This means the man who has 9 b, L 17.
failed in reading the Sh'ma' of the morning, or in reading the
Sh'ma' of the evening, or who has failed in the morning prayer or
in the evening prayer. "And that which is wanting cannot be
counted." This means the % man whose fellows counted upon him
to fulfil a positive command, and he was not counted among them.
Bar He He said to Hillel, What is that which is written,
"Then shall ye return and discern between the righteous and the Mai. iii.
. . 18
wicked, between him that serveth God and him that serveth Him ' '
not"1 The righteous and he that serveth God are identical terms, the
wicked and he that serveth Him not are identical terms. He
said to him, He that serveth Him and he that serveth Him not
are both absolutely righteous, but he that repeateth his portion a
hundred times is not like him that repeateth his portion a hundred
and one times. He said to him, Then by reason of one time
is he called "him that serveth Him not"? He said to him,
Yes, go and learn from the mule-drivers' market how they say, Ten
parasangs for a zouza 1 , but eleven parasangs for two zouzas.
Elijah 2 said to Bar He He, but some say, to R. Eliezer 3 , "What
is the meaning of the passage, "Behold, I have refined thee, but not I s - xlviii.
as silver ; I have tried thee in the furnace of affliction"? It
means that the Holy One, blessed be He, searched out 4 all good
qualities to give to Israel, and found only poverty. Samuel,
or, if you like, R. Joseph 5 , said, This accords with the proverbial
saying, Poverty befits a Jew, as a red leather trapping a white
horse.
B.. Simeon ben Manassea says, What sort of person is this, that
is crooked and that cannot he made straight? This is he who
forms an incestuous connexion and begets therefrom a bastard child,
1 For zouza set p. 20, note 5.
- The prophet was believed to appear suddenly from time to time on earth
and address himself to some Eabbi. Cf. p. 12, note 6.
3 The name, thus used absolutely, stands for Eliezer ben Hyrkanus, the
famous pupil of Jochanan ben Zakkai (p. 10, note 6), and teacher of Akiba
(p. 15, note 8). He founded a school at Lod (see p. 9) in rivalry to that of
Jabneh, and in course of time suffered excommunication. For further par-
ticulars of him and specimens of his sayings see Dr Taylor (who styles him
' the typical traditionalist "), pp. 4750 with notes; Wolf, iv. 4035; Etheridge,
pp. 61, 62.
4 Lit., went round for.
5 Samuel's pupil's pnpil. See p. 20, note 3.
46 CHACxIGAH.
91), ii. 24. etc. 1 If he beget, yes 2 ; if he do not beget, no. And lo,
there is a Baraitha 3 . R. Simeon ben Manassea says, In case of
a thief it is possible that he may restore that which he has stolen,
and so . it may be made good ; in case of a robber, it is possible that
he may restore his plunder, and so it may be made good; but he
that approaches a man's wife, and so makes her unfit for her
husband, is cut off from the world, and goes to his own place 4 .
R. Simeon ben Jochai says, One does not say, Investigate a
camel, investigate a pig 5 , but investigate a lamb. And what kind of
person is this? This is the pupil of a wise man, who has separated
himself from the Law. R. Jehudah ben Lakish 6 said, Every
pupil of a wise man, who has separated himself from the Law, to
Prov. him does the passage refer, which says, "As a bird that wandereth
xxvn. 8. f rom her nest, so is a man that wandereth from his place," and
Jer. ii. 5. that which says, "What unrighteousness have your fathers found
in me, that they are gone far from me?" There is no diffi-
culty 7 . The one case has to do with his unmarried sister, the other
with another man's wife". And, if you like, I will say that both
of them have to do with another man's wife, and yet there is no
difficulty. The one is the case of a man who has to use violence,
10 a the other of one whose approaches are admitted. And, if you like,
I will say that both are cases of one who has to use violence, and
yet there is no difficulty. The one is the case of the wife of a
priest, the other that of the wife of an ordinary Israelite.
Zech. viii. " Neither is there any peace to him that goeth out or to him
that cometh in." Rab says, It means when a man leaves off 9 from
1 See p. 41. The quotation is not made with strict verbal accuracy.
2 Because in that case he cannot get rid of the results of the sin.
3 In which, unlike the passage immediately preceding, Simeon condemns the
act as sinful in itself without any reference to its results. This constitutes an
apparent difficulty which is presently cleared up.
4 Lit., goes (to the place meet) for him.
5 For these are, and always were, obviously unclean, while the case which
the passage under discussion refers to is that of one who has become crooked.
6 A contemporary of Eabbi (end of 2nd and beginning of 3rd century). See
p. 2, note 9, and Wolf, ii. 874.
7 In reconciling the apparently conflicting traditions as to Simeon ben
Manassea's view.
8 If it be a married woman whom he approaches, the man goes ad diabolum,
whether a child ("TOO) be born or not; if it be his unmarried sister, then, only
if a child is born, and so for the two cases which immediately follow.
9 Lit., goes out.
10
CHAGIGAH. 47
speaking Halachah ' to speak Bible only, he has no more peace ; but 10 a, i. 5.
Samuel said, This is he who deserts the Talmud- for Mishnah. But
R. Jochanan said, Even if he go from one Talmud to the other 3 .
Mishnah.
I. (8) The rules concerning the dissolving of vows fly
about in the air, and there is nothing upon which they can rest.
The Halachoth concerning Sabbath, Chagigoth, and trespasses 4 ,
behold, they are as mountains suspended by a hair, for lo ! the
Bible teaching is little and the Halachoth manifold. The
legal decisions 5 and the Temple services, the things clean and
unclean, and cases of unlawful unions, have something on which
they may rest, and these are the principal things of the Law.
Gemara.
There is a Baraitha. R. Eliezer says, They 6 have something
upon which they may rest, for it is said, " when he shall separate," Lev. xxvii.
"when he shall separate," twice 7 . One separation has to do with Zjg
binding and one separation with dissolving. R. Joshua says, They
have something' upon which they may rest, for it is said, "Where- Ps. xcv.
fore I sware in my wrath." In my wrath I sware, and I relented 8 .
R. Isaac 9 says, They have something upon which they may rest, for
1 See Glossary. i.e., Gemara.
3 From the Jerusalem to the Babylonian Talmud, or vice versa. For pas-
sages further illustrating the Eabbinic view as to the respective merits of
Scripture and tradition see Hershon, Talmudic Miscellany, chap. xi. no. 33,
with note and references ; also Longfellow's Golden Legend,
" The Kabala and Talmud hoar
Than all the prophets prize I more,
For water is all Bible lore,
But Mishna is strong wine."
4 The appropriation of holy things to secular uses.
5 On the part of the courts, as dealing with ordinary offences.
6 viz., the dissolving of vows.
7 Used on each occasion in reference to vows.
8 Lit., I turned round in myself. Upon this verse accordingly may be founded
teaching as to the dissolving of vows.
9 He was a contemporary of Jochanan ben Eliezer ( = ben Naphcha ; see
p. 11, note 7), of Ami (see p. 17, note 3), and of Nachman ben Jacob, an asso-
ciate of Hunna (see p. 11, note 5).
48
CHAGTGAH.
10 a, i. 17.
Exod.
xxxv. 5.
Ps. cxix.
100.
Numb,
xxx. 3,
E.V. 2.
it is said, "Whosoever is of a willing heart." Chananiah 1 , nephew
of R. Joshua, says, They have something on which they may rest,
for it is said, "I have sworn and have fulfilled it, that I will
observe thy righteous judgments." R. Jehudah said that R.
Samuel said, If I had been there, I would have said to them, Mine
is much better than yours, for it is said, " He shall not break his
word." He is not to break it, but afterwards it may be broken 2
for him. Rabba said, There is an objection to all of them
except Samuel's, for there is no objection to his. For if we take
that of R. Eliezer, perhaps the truth rests with R. Jehudah, who
said it in the name of R. Tarphon 3 , for there is a Baraitha, R. Je-
hudah says in the name of R. Tarphon, I grant fully that neither
of them is a Nazirite, for the state of a Nazirite is not given except
on condition of separation 4 . If we take the words of R. Joshua,
perhaps the meaning is this, I sware in my wrath, and I will not
relent. If we take the words of R. Isaac, perhaps it is to exclude
the explanation of Samuel, for Samuel said, If a man has deter-
mined in his heart, it is further needful that he should utter it
with his lips. Lo, we learn from this 5 , that even though he has
not uttered it with his lips 6 , he is bound. If we take the words
of Chananiah, nephew of R. Joshua, perhaps it is as R. Gidel 7
reported that Rab said; for R. Gidel said that Rab said, Whence
1 In the first half of the 2nd century.
2 i.e., dissolved.
3 Head of the Academy of Lod (see p. 9, note 11), a contemporary of Akiba.
He was a priest, and wealthy. There are no grounds for identifying him with
the Tryphon with whom Justin Martyr held a disputation. One of his sayings
(see Pirke Aboth ii. 19) may be considered sufficiently noteworthy to quote here.
" The day is short, and the task is great, and the workmen are sluggish, and the
reward is much, and the master of the house is urgent. He said, It is not for
thee to finish the work, nor art thon free to desist therefrom." He was present
at the death of Jochanan ben Zakkai. See p. 10, note 0, and for further par-
ticulars Wolf, ii. 836, 409.
4 It is only the last clause of Tarphon's statement which is germane to the
matter in hand. The point is that one of tho two occurrences of separation (see
above) is accounted for, inasmuch as this expression is thus applied to the
Nazirite. As there is but one other occurrence of it in the Bible, and as that
one must be applied to the binding of vows, it follows that there is none left to
apply to the dissolution of vows. In Numb. A.V. renders XvQ* as above, not
so in Lev. ; and R.V. differs in both.
From Isaac's words.
" But only willed it in his heart.
' About A.r>. 2.50. See Wolf, ii. 870.
CHAGIGAH. 49
do we find that an oath is meritorious 1 ? Because it is said, "I 10 a, ii. 14.
have sworn and have fulfilled it that I will observe thy righteous **?. cxrx -
judgments." But the words of Samuel are open to no objec-
tion. Rabba said, or, if you like, R. Nachman bar Isaac 2
said, This accords with the proverbial saying, Better is one grain of
pepper than a basket full of dates.
Halachoth concerning Sabbath. But there is much in Holy Writ
concerning it 3 . Nay, but it was necessary 4 , so as to agree with
the words of R. Abba, for R. Abba said, He who digs a hole on the
Sabbath, when it is only needed for the sake of the earth from it 5 ,
is permitted to do so. According to whom is this teaching ?
According to R. Simeon, who said, A work which is not
necessary for its own sake 6 is permitted. If thou sayest, Accord-
ing to R. Jehudah, his teaching is that there are two cases to be
distinguished, and that in the one the man does something which
effects good, in the other harm. "What is the meaning of the
expression, as mountains suspended by a hair? It refers to the fact
that the traditional Law forbids work requiring thought 7 , whereas
Holy "Writ makes no mention of work requiring thought. 10 b
Chagigoth. But there is much in Holy "Writ concerning them.
Nay, but it was necessary, so as to agree with what R. Papa
said to Abai, viz., W 7 hence is it that the passage, " and ye shall keep Exod. xii,
it a feast to the Lord" involves sacrifice? Perhaps the Merciful 14- ./P e T:
xxm, 41.
One meant merely, Celebrate a Feast without sacrifice. But
that sacrifices are meant we learn from this passage, "That they Exod. v. 1.
may hold a feast unto me in the wilderness." But, it may be
replied, here also it only means, Hold a Feast. But if thou
sayest, Here also it only means, Hold a Feast, yet there is the
1 Lit. , is fulfilling the commandment This then, according to Eab, is the
point of the expression "and have fulfilled it," and it is not, as Chananiah
thought, to suggest the possibility of non-fulfilment of the vow, in other words,
of its dissolution.
- A contemporary of Ami and Asi. See p. 17, note 3 and 4; also Juch. p. 70;
Wolf, ii. 878.
3 How then can the above ilishnah speak of it as scantily dealt with therein?
4 For the Mishnah to put it in that way.
5 And not for the sake of the hole itself.
6 And accordingly on this principle it is permitted to dig a hole, unless it is
to be made direct use of, as e.g., for the foundations of a house or for burial.
7 e.g., the various kinds of work which were included in the making of the
Tabernacle, and which on the above-mentioned principle were prohibited.
S. CH. 4
50 CHAGIGAH.
10b, i. 9. passage, "And Moses said, Thou must also give into our hands
Exod. x. sacrifices and burnt-offerings." But the objector may say,
Perhaps here the Merciful One meant merely, Eat and drink and
keep the Feast before Me. Thou art not to think so, for it
Exod. is written, " neither shall the fat of my feast remain all night until
xxiii 18. . .
the morning." And if thou dost imagine that this is a mere Feast,
Does fat belong to a mere Feast? But perhaps you will ob-
ject, the Merciful One meant only this, viz., that the fat which
conies at the time of a Feast shall not remain. But that such
is not the meaning we learn from this consideration, viz , The fat
which comes at the time of a Feast shall not remain. Shall then
Lev. vi. 2, all that which comes all the rest of the year remain? "All
E V Q
" ' c * night unto the morning " is what is written. Perhaps, if the argu-
ment were drawn from that passage only, I might have said, The
Lev. vi. 2. Merciful One wrote the one as an affirmative, and the other as a
xxiii 18 ne g a tive commandment 1 . But, it is replied, the Scripture has
Deut. xvi. other negative commandments 2 to the same effect, e.g., "Neither
shall any of the flesh, which thou sacrificest the first day at even,
remain all night until the morning." But perhaps it was
to impose upon him two negative commandments 3 and one posi-
tive. But 4 there comes in two passages the word "wilder-
Exod. v. 1. ness," "wilderness." It is written in the one, "That they may
hold a feast unto me in the wilderness," and it is written in the
Amos v. other, " Did ye bring unto me sacrifices and offerings in the wilder-
ness?" As in the latter there are sacrifices mentioned, so in the
1 So as the better to secure that the command should be carried out. For
the breach of a negative commandment is punished with stripes, of an affirma-
tive only with rebuke. For the person may conceivably be still about to perform
the latter, while he cannot plead a similar defence when found doing some-
thing which he has been told not to do.
2 Therefore this cannot have been its object here.
3 Two; for one of the negative commandments (viz., Exod. xxiii. 18), as
standing in the immediate neighbourhood of a positive one (ver. 17), could not
be punished with stripes; therefore the Lord may have thought it necessary
to introduce another which should not be weakened by such contiguity.
4 The argument is, All this is not needed. The point is settled by the
occurrence of the word "wilderness" (131P) in two passages, evidently re-
lating to the same subject. For the first clearly has to do with the Feast, the
nature of which is under discussion, while the second passage expressly men-
tions the offering of sacrifices. Therefore, linked as they are by the occurrence
of the above-mentioned word in both, the first of them must involve the duty of
sacrificial offering.
CHAGIGAH. 51
former there are sacrifices meant. And what is the meaning of 10 b, i. 27.
the expression, as mountains suspended by a hair? Nay, but we
do not learn the words of the Law from the words of tradition 1 .
Trespasses. But there is much in Holy Writ concerning them.
Bamai bar Chama 2 said, It was only necessary in order to
agree with the following Mishnah, If the messenger has done his Kiddu-
commission 3 , it is the master of the house who has trespassed ; if S ' '
the messenger has not done his commission, the messenger has N'darim,
trespassed. But if he has done his commission, how has the \i^\q &
master trespassed ? And is it possible that the one should be ii. 13,
guilty and the other liable to the punishment ] This is as Jg^^g'
mountains suspended by a hair. Babba said, But what is
the difficulty] Perhaps a trespass is different 4 . But one learns
the law on this subject from the analogy of the two words, viz.,
"sin" in the present case, and "sin" used of the heave-offering.
As in the one case 5 , the man's messenger represents him 6 , so in
the other 7 the man's messenger represents him. But Babba said,
It was only necessary in order to agree with the Baraitha, The
master of the house remembered and the messenger did not re-
member 8 . The messenger has trespassed. What then has the
1 The point of this rejoinder is, that as one of these passages containing the
word "l2"JO is only in a prophet, and not in the Books of Moses, it is worthless
for the argument. For other cases in which passages of Scripture outside the
Torah are spoken of as tradition see Dr C. Taylor's Sayings etc. Exc. I.
- Father-in-law of Ashi (p. 6, note 1), and son-in-law of Chasda (p. 21, note 1).
3 e.g., by expending on common things money, the whole or a part of which
should have been devoted to sacred uses, his master having forgotten this
circumstance when he despatched him on the errand.
4 From other offences in this respect.
5 Viz., the heave-offering.
6 The argument is this. In Numb, xviii. 28, 29, where the subject is the
heave-offering ( nD-TlR), we have the verb in the plural (IDnFI) "ye shall offer,"
while the end of verse 32 (-in-IOri, "ye shall die") implies that a sin in con-
nexion with the offering will be punished with death. The plural shews that in
the case of the sin offering a man's servants represent him, and all are punished.
But the word "sin" (Nt?n) is used both in this context (vv. 22, 32) of heave-
offering, and elsewhere (seeing that the substantive is implied in the verb XQn,
Lev. v. 15) of trespass (r6^D=^?). Therefore what is true of the one is
true of the other.
7 viz., the trespass.
8 viz., that the money given to him to apply to the master's occasions was
money already dedicated to sacred uses.
42
52 CHAGIGAH.
10 b, ii. 15. poor messenger done 1 This is as mountains suspended by a hair.
Rab Ashi said, What is the difficulty ? Perhaps it is more
difficult than in the case of one who takes sacred money for ordi-
nary uses. But Rab Ashi said, It was only necessary in order to
agree with the canonical Mishnah, If a man have taken a stone or a
M'ilah,9b, beam of the sanctuary 1 , behold, he has not trespassed. If he have
Kam'ma & S^ ven ^ * n ^ s neighbour, he has trespassed, but his neighbour has
20b, ii. 24, not trespassed. But most assuredly he has appropriated it*,
ftftsta' What is it to me whether it be the man himself or his neighbour ?
99b, ii. 3. This is as mountains suspended by a hair. And what is the
difficulty 1 ? Perhaps it is in accordance with the words of Samuel
11 a For Samuel said, It is thus in the case of a treasurer. We give
in charge to him the stones of a building, so that all which is thus
placed, is placed at his disposition. But at the end he has built
some of it into his house. Behold, he has not trespassed, until he
has dwelt under it to the worth of a farthing. But most as-
suredly he has altered the stone 2 . What is it to me whether he
has dwelt in it or not 1 This is as mountains suspended by a hair.
And what is the difficulty? Perhaps it is in accordance
with the words of Rab ; for Rab said, For example, if a man
have placed it upon the opening of a roof-window, then, if he have
dwelt in it, yes; if he have not dwelt in it, no. But granting
fully that it is as Rabba said, yet thou findest more difficulty
here than in the case of him who drew sacred money for com-
mon uses ; in that case he knows well that they are coins be-
longing to the sanctuary. It was a matter for him to watch what
he was doing. But in this case how should he know 3 ? This is as
mountains suspended by a hair.
The Bible teaching is little, but Halachoth are manifold. There
is a Baraitha, viz., Concerning stripes and uncleanness connected
1 And applied it to his own purposes. For it can be recovered from him,
and so the case is not parallel to that in which he has lost control over it by
giving it to his neighbour. In the latter case it is a trespass, and a trespass,
unlike a sin, which can be atoned for by simple restitution, will require in
addition the payment of the fifth part of the value and a guilt-offering besides.
2 By building it into his house. Therefore (it is implied) he should be
severely dealt with. Compare the case of the stolen ox, ass, or sheep (Exod.
xxii. 1, 4). If the animal was found alive, the stealer was less severely punished
than if he had killed it.
3 For he may be very inexperienced.
CHAGIGAH. 53
with tents ' the Bible teaching is little, but Halachoth are manifold. 11 a, i. 17.
Concerning stripes is the Bible teaching little ? Concerning
stripes there is manifold Bible teaching. R. Papa said, This
is the right reading 2 , Concerning stripes the Bible teaching is
manifold, but Halachoth are few. Concerning tents Bible teaching
is little, but Halachoth are manifold. But what comes out
of this 3 1 If thou art in doubt on the subject of stripes, look
in the Bible ; if thou art in doubt on the subject of tents, look in
the Mishnic teaching.
Legal decisions. But there is much in Holy Writ concerning
them. It was only necessary in order to agree with the words
of Rabbi. For there is a Baraitha, viz. Rabbi says, "Life for life" Exod. xxi.
means money. Thou sayest, money, but it may not be so, but
life in the literal sense. Nay; but the word giving is used in
connexion with life in a succeeding and in a preceding passage, vv. 30, 22.
As there it means money, so here it means money.
Temple Services. But there is much in Holy Writ concerning
them. It was only necessary with a view to the bringing of
the blood. For there is a Baraitha, "and they shall present 4 ." Lev. i. 5.
This is the receiving of the blood. And the Merciful One expressed
it 5 by a word which denotes "bringing 6 ," as it is written, "And Lev. i. 13.
the priest shall present the whole and shall burn it upon the
altar." But the Mishnah teacher said, This refers to the
bringing of limbs 7 to the steps 8 , and the object of the passage is to
shew that the bringing did not take it out of the genus receiving.
Things clean. But there is much in Holy Writ concerning.
them.- It was only necessary in order to calculate a religious
bath, the size of which is not determined in Holy Writ. For there
is a Baraitha, "and he shall wash his flesh in water" 9 , i.e., in Lev. xv.
5, 6 sqq.
1 e.g., the question whether tents, as being in a sense houses, are rendered
unclean by the presence of a dead body.
2 Lit., This is what it says.
3 n^D Xp33 ^NtDI. i.e., Is it not an unimportant remark for the Mishnah
to make ? The answer is, Not so, for it is equivalent to the following precept.
4 The offering of the blood was a priestly function.
5 The receiving.
6 For bringing implies receiving.
7 Not blood.
8 Of the altar.
9 The words in the text however (D^DS YV3 J1X JTni) are not a perfectly
accurate quotation of any of these passages.
54 CHAGIGAH.
11 a, ii. 6. the waters of a religious bath all his flesh, water into which his
whole body shall enter. And what amount must they reach 1
Cubit upon cubit to the height of three cubits, and wise men have
calculated the waters of a religious bath to be forty seahs.
Things unclean. But there is much in Holy Writ concerning
them. It was only necessary in order to determine that a
creeping thing should be the size of a lentil ' ; for this is not deter -
Lev. xi. mined in Holy Writ. For there is a Baraitha, "In them 2 ." One
' ' might have thought it meant among them all, but that the teaching
Lev. xi. says, "of them." One might have thought it meant from a portion
DO Q.Q
' ' of them, but that the teaching says, " among them." But how
is this 1 It is to include the case of a man's touching the ex-
tremity of it 3 , for this is equivalent to the whole of it. Wise men
calculated that a lentil should be the minimum for comparison. For
a snail at first is about the size of a lentil. B. Jose in the
name of B. Jehudah says, As the tail of a lizard.
Unlawful unions. But there is much in Holy Writ concerning
them. Nay, it was necessary to meet the case of the daughter
11 to of a woman, whom a man had forced 4 , for this is not determined
in Holy Writ. Babba said, B. Isaac bar Abdimi 5 said to me,
There comes in each passage the word "they," "they," and there
comes the word " crime," " crime 6 ."
1 In order to make unclean.
2 The preposition in the original may bear the sense of in, with, among. In
the earlier of the two passages ("every one that toucheth, etc."), our idiom does
not admit of the introduction of any preposition between the verb 'touch' and
its object. In the later, the rendering of the A. V. and K. V. is " neither shall
ye make yourselves unclean with them." The original preposition however, the
Talmud says, might, but for the correction "of them," used twice elsewhere in
the passage, be taken as implying that uncleanness is not communicated, unless
the whole of the unclean thing is touched. On the other hand the converse
conclusion might be erroneously drawn, if we had only the expression "of
them." Hence the need of both expressions.
3 The unclean thing.
4 The question would arise, Was he forbidden to marry her, as he would be
to marry the daughter of his wife ?
5 For his approximate date, as fixed by that of Kabba, see p. 4, note 3.
6 The argument, stated briefly, is this. When we compare three passages,
viz., Lev. xviii. 10, 17, xx. 14, we find that the first and second have H3n , " they,"
the second and third HEf , "crime." This, says the Talmud, shews that the
case just mentioned is included under the Biblical prohibition.
CHAGIGAH. 55
These are tlie principal things of the Law. Are these principal 11 b, i. 4.
things, and not those 1 ? But I may say, These and those are
the principal things of the Law.
May our return be to thee u All are bound etc 2 ."
MlSHNAH.
II. (1) Men are not to expound unlawful 3 unions with a
company of three, nor the work of Creation with two, nor the
Chariot 4 with one ; but if a man do so, he must be a wise man,
and one who has much knowledge of his own 5 . Everyone who
meddles with these four things that follow, it were better for
him that he had not come into the world, viz., what is above and
what is beneath, what is before and what is after 6 . And
every one who does not revere the glory of his Maker, it were
better for him that he had not come into the world.
1 i.e., Can we admit such a distinction as primary and secondary among the
precepts of the Law? Surely not.
2 "\y\ fT^H (au revoir), Inf. Pi'el of fin with pron. suf. of 1st pers. pi.; a
formula which concludes each section (p'HB), and indicates the wish both for the
sake of piety and of a good omen, that this may not be the last time of its
perusal. Others explain, Make these matters return to thee, i.e., Repeat them
over again to thyself. In that case read JTflO, imperative Pi'el of the same
verb with pron. suf. of 3rd pers. pi.
3 i.e., incestuous.
4 The opening vision of Ezekiel (see p. 81, note 1). This, as taken to con-
tain the mysteries belonging to the government of the world, and the beginning
of Genesis, as setting forth the story of its creation, were favourite subjects for
Kabbalistic investigation, but were not to be discussed before men in general.
Accordingly there was no Commentary on Genesis corresponding to those on
the Books that follow (NPl^np on Exodus, fcOQD on Leviticus, "HSD on Num-
bers and Deuteronomy). Abarbanel in the Preface to his Commentary on
Ezekiel, has given the chief explanations of "the Chariot," which have com-
mended themselves to Jewish teachers. There is also a summary of them in
J. H. Hottinger, De Incestu, etc. pp. 41 48.
5 One who will not ask for many explanations, for this would involve dis-
cussion.
6 "Above," i.e., God; "beneath," i.e., Gehenna; "before" the Creation;
"after " the end of the world.
5G CHAGIGAH.
Gemara.
11 b, i. 15. Thou saidst at first, Nor the Chariot with one, and again thou
saidst, But ij a man do so, he must be a wise man, and one who has
much knowledge of his own. This is its meaning. Men are not
to expound unlawful unions to three others, nor the work of Crea-
tion to two others, nor the Chariot to one other, but if they do,
he must be a wise man, and one who has much knowledge of his
own. Men are not to expound unlawful unions with three.
What is the reason? Shall we say, It is on account of the passage,
Lev. xviii. "each man to any that is near of kin"? "Each man 1 " is equi-
valent to two, "that is near of kin" is equivalent to one; and the
Merciful One said, "Ye shall not approach etc." 2 But regard it
Lev. xxiv. thus ; as it is written, " each man that curseth his God," " each man
15 ....
Lev. xx. 2. * na ^ gi ye ^h of his seed unto Molech," so it is with this passage also ;
but as these last must mean 3 to include the strangers, who are
cautioned for cursing the Lord, and for idolatry, like Israel, so that
first quoted also must mean to include the strangers who are
cautioned for unlawful unions, like Israel. But do we get it
Lev. xviii. from the passage, "therefore shall ye keep my charge?" "Therefore
shall ye keep " implies two, " my charge " one ; for the Merciful One
ibid. in this passage was forbidding the practice of " abominable
Exod. customs." But as it is written, Ye therefore shall keep the
Exod xii Sabbath, " and ye shall keep the Unleavened Bread," " and ye shall
17- keep the charge of the sanctuary," so it is with this passage
xviii 5. also 4 . But R. Ashi said, How are we to explain, Men are not
to expound unlawful unions with three ? It means that they are not
to expound the details of the subject with 5 three others. What is
i ?>{< Jjjitf = two men, as a minimum.
2 i.e., ye shall not explain this.
3 In using J ;, N t^K , an expression which after all includes any number of
men taken severally. The argument is that from the reference to strangers
which the words K^K B>'K must bear in these two passages we may gather that
they have the same reference in the passage concerning unlawful unions.
4 i.e., the expression "ye shall keep" is in such general use, where no
question of a minimum number is concerned, that it cannot be supposed in the
particular case now being dealt with (Lev. xviii. 30) to have any special signifi-
cance in that direction.
8 Read however, with the margin of the Lemberg text, T\Vr)Vr?, to three
others.
CHAGIGAH. 57
the reason ? The probability is that when two sit before their Rabbi 11 b, ii. 19.
one is wholly occupied 1 with his Rabbi, and the other inclines his
ear to instruction, but if there are three, one is wholly occupied with
his Rabbi, but the other two are wholly occupied with each other,
and know not what their Rabbi is saying, and they go forth from
his lecture to allow 2 things that are prohibited in the matter of
unlawful unions. Eut if this be so, the whole Law should
also by parity of reason come under this rule. No, for un-
lawful unions are different from other subjects. For the Mishnah
teacher said, As for robbery and unlawful unions, a man's soul
coveteth and lusteth for them. But if it be so, robbery also
should come under the rule. No, for in the case of unlawful
unions, whether the temptation is visible or not visible, the man's
propensity is strong, but in the case of robbery, when the tempta-
tion is visible, his propensity is strong ; when it is not visible, the
propensity is not strong.
Nor on the work of Creation with ttco 3 . How then is this
shewn 4 1 Inasmuch as our Rabbis have taught, " For ask Dent. iv.
32
thou now of the days that are past." It is one person who asks,
not two who ask. One might have thought that it possibly means
that a man should ask about things that were before the world was
created. No, for the teaching says, " since the day that God ibid.
created man upon the earth." One might have thought that it
possibly means that a man should not ask about the six days of
creation. No, for the teaching says, "of the days that are past, ibid.
which were before thee 3 ." One might have thought that it possibly
means that a man should ask about what is above and what is
below, what is before and what is after. No, for the teaching says, ibid.
" and from the one end of heaven unto the other." From the one
end of heaven unto the other thou mayest ask, but thou mayest not
ask about what is above, what is below, what is before, what is
after. Now seeing that this is deduced 6 from the words,
1 Lit., is weighing and giving, a Rabbinic phrase which means, doing
business, earnestly discussing.
2 In their ignorance, arising from this lack of attention to his teaching.
3 See p. 55.
4 v'D "OH K:tD, lit., Whence are these words ?
5 Therefore, though man was not created till the sixth day, he may discuss
the things which came into existence on the earlier days of the week of creation.
6 Lit., springs out for itself.
58 CHAGIGAH.
12a, i. l. "from the one end of heaven unto the other," to what purpose are
eu . iv. there gi ven me the words, " since the day that God created man Upon
ibid. the earth "? They are to agree 1 with the words of R. El'azar ;
for R. El'azar said, The first man extended from the earth to the
firmament 2 , for it is said, "from the day that God created man
upon the earth," and inasmuch as he sinned 3 , the Holy One, blessed
be He, placed His hand upon him, and made him small, as it is
Ps.cxxxix. said, "Thou hast fashioned me after and before 4 , and laid thine
hand upon me." R. Jehudah said that Rab said, The first
man extended from one end of the world to the other, for it is
Deut. iv. said, " since the day that God created man upon the earth," and
from one end of heaven unto the other. Inasmuch as he sinned 5 , the
Holy One, blessed be He, placed His hand upon him and made
Ps.cxxxix. him small, as it is said, "and laid thine hand upon me." If so,
the passages are difficult to reconcile. No, for both are of the
same dimensions 6 .
And R. Jehudah said that Rab said, Ten things were created
on the first day, and they are these ; heaven and earth, chaos and
desolation, light and darkness, wind and waters, the measure of the
day and the measure of the night : heaven and earth ; for it is
Gen. i. 1. written, "In the beginning God created the heaven and the earth;"
Gen. i. 2. chaos and desolation; for it is written, "And the earth was chaos
and desolation ;" light and darkness ; darkness, for it is written,
ibid. "and darkness was upon the face of the deep," light, for it is
Gen. i. 3. written, "And God said, Let there be light;" wind and water; for
Gen. i. 2. it is written, "and the wind 7 of God was brooding upon the face
of the waters ;" the measure of the day and the measure of the
Gen. i. 5. night ; for it is written, " And there was evening and there was
morning, one day." There is a Baraitha, Chaos is a green line
1 By anticipation.
2 The word "upon" (?y) in the passage under discussion is supposed to
indicate this.
3 Lit., became of evil odour.
4 Thus marking two distinct acts of fashioning.
8 See note 3.
The distance from earth to heaven ( = to God), which is equal to the dis-
tance from one end of heaven to the other, is thus calculated by the ltabbis.
HB> (Almighty, Gen. xvii. 1) is composed of (B> + 1 + * =) \*# + J"^ + Tl\
Omitting from each of these words the first letter, we get
j + <i + n + b + T + 1 = 50 + lO + 400 + 30 + 4 + G = 500 (years' journey).
7 Breath, spirit.
CHAGIGAH. 59
encompassing all the world, and from it darkness springs, as it is 12 a, i. 25.
said, " He made darkness his hiding place round about him." Ps. xviii.
1*' E Y
Desolation this means the stones covered with mud 1 , which are^' " '
sunk in the deep, from which waters come forth, as it is said,
" and he shall stretch upon it the line of chaos and the stones Is. xxxiv.
of desolation." And was light created on the first day ] But '
there is against this view the passage, M and God set them in the Gen. i. 17.
firmament of the heaven," and the passage, "and there was evening Gen. i. 19.
and there was morning, a fourth day." But it is as R. El'azar
says ; for R. El'azar said, The light which the Holy One created
on the first day, Adam saw by its means from one end of the world
to the other. "When the Holy One considered the generation
of the Flood and the generation of the Dispersion 2 , and saw that
their works were vain, He stood up and took it from them, as it
is said, " and from the wicked their light is withholden." And for Job
whom did He take it away? For the righteous of the time to xxxvm - 15 -
come, as it is said, " And God saw the light, that it was good," and Gen. i. 4.
there is nothing good but a righteous man, as it is said, " Say ye of Is. iii. 10.
a righteous man, that he is good." When He saw that He had
taken away the light for the righteous, He rejoiced, as it is said,
" He rejoiceth at the light of the righteous." And this is in ac- Prov. xiii.
cordance with the Baraitha which says, The light which the Holy
One, blessed be He, created on the first day, Adam observed and
saw by its means from one end of the world to the other. These
are the words of R. Jacob 3 . But wise men 4 say, These* are the
luminaries, which were created on the first day, but were not hung
up until the fourth day.
R. Zot'ra bar Tobiah 6 said that Rab said, By ten things 7 the world
was created, by wisdom 8 and by understanding 9 and by knowledge 10 ,
1 mOplSD, according to Levy (s. v.) Pu'al part, of D?S, formed from
NDv , S=T^\w/wi. But Buxt. (s. v.) explains, Id quod recens et humidum est.
The word may possibly be a form of the Greek r\-q{<r)fiij (xAij^y*i;pfe).
2 The confusion of tongues.
3 Teacher of Babbi (see p. 2, note 9), or a son of Achar's daughter. For
further notices of him see Wolf, ii. 849.
4 Unnamed. This expression is of frequent occurrence.
5 i.e., the " lights " of Gen. i. 14.
A contemporary of Babbi. See Bartolocci, Biblioth. Babb. in. 678.
Cf. Pirke Aboth v. 1, with Dr C. Taylor's note there.
8 Knowledge derived from others (orally, or by books).
9 Inventive power. w Contemplation.
60 CHAGIGAH.
12a, It 13. and by strength 1 and by rebuke and by might 2 , by righteousness 3 and
by judgment 4 , by mercy 5 and by compassion 8 : by wisdom and by
Prov. iii. understanding; for it is written, "The Lord by wisdom founded
the earth; by understanding he established the heavens," and by
Prov. iii. knowledge ; for it is written, " By his knowledge the depths were
p ' , , broken up;" by strength and might; for it is written, "Which by
E.V. 6. his strength setteth fast the mountains, being girded about with
Job xxvi. might ;" by rebuke ; for it is written, " The pillars of heaven
tremble, and are astonished 7 at his rebuke;" by righteousness and
Ps. lxxxix. judgment ; for it is written, " Righteousness and judgment are the
14 ' * ' foundation of thy throne ;" by mercy and compassion ; for it is
Ps. xxv. 6. written, " Remember thy compassion, O Lord, and thy mercies, for
they are from of old."
And R. Jehudah said that Rab said, At the time that the Holy
One, blessed be He, created the world, it went spreading on like
two clews of woof and warp, until the Holy One, blessed be He,
Job xxvi. rebuked it and brought it to a standstill, as it is said, " The pillars
of heaven tremble, and are astonished 7 at his rebuke." And this
is what Resh Lakish also said, What is the meaning of the words
Gen. xvii. "I am God Almighty" (H2?) 1 ? Jt means I am He Who (&?) said
XV ' to the world, Enough 0*7). Resh Lakish said, At the time that the
Holy One, blessed be He, created the sea, it went spreading on,
until the Holy One, blessed be He, rebuked it and made it dry, for
Nah. i. 4. it is said, " He rebuketh the sea and maketh it dry, and drieth
up all the rivers."
Our Rabbis have taught thus, The house of Shammai say, The
heavens were created in the beginning, and afterwards the earth
Gen. i. 1. was created, for it is said, "In the beginning God created the heaven
and the earth." But the house of Hillel say, The earth was created
Gen. ii. 4. in the beginning, and afterwards the heavens, for it is said, "in
the day that the Lord God made earth and heaven." The
house of Hillel said to the house of Shammai, According to your
1 Material power.
2 Moral power.
3 Involves a touch of kindness, a transition to the sense of alms, charity,
which is reproduced in the SiKaioativr] of Mt. vi. 1.
4 Strict justice.
5 The outward act.
6 The feeling which prompts to action.
7 Lit., stiffened.
CHAGIGAH. 61
words a man builds an upper story, and afterwards builds a house : 12 a, ii. 26.
and the heavens are the upper story, as it is said, "It is he that Amosix.6.
buildeth in the heavens his upper stories, and hath founded his
vault upon the earth." The house of Shammai said to the
house of Hillel, According to your words a man makes a footstool
and afterwards makes a throne : and the heavens are a throne, as it
is said, " Thus saith the Lord, The heaven is my throne and the Is. lxvi. 1.
earth is my footstool." But wise men 1 say, The one and the
other were created together 8 , as it is said, " Yea, mine hand 3 hath Is. xlviii.
laid the foundation of the earth, and my right hand 4 hath spread
out the heavens : when I call unto them, they stand up to-
gether." And the others 5 what do they say of the word
"together" 1 ? for 6 they cannot be separated the one from the
other. The passages are difficult to reconcile 7 . Resh Lakish
said, When they were created, He created the heavens, and
afterwards created the earth, but when He stretched them out,
He stretched out the earth, and afterwards stretched out the
heavens.
"What are we to say of the word "heavens"? R. Jose bar
Chanina 8 said, It means the place where there is water 9 . In
a Kabbalistic Mishnah 10 it is explained as equivalent to fire and
water 11 , thus teaching that the Holy One, blessed be He, brought
them and mingled them one with the other, and made from them
the firmament.
1 See p. 59, note 4.
2 See Dr C. Taylor, Sayings etc., p. 107, note 40, where he points out that
" the Hillelite theory corresponds to 1 Cor. xv. 46," and that " the three views "
(of Shammai, Hillel, and the " wise men ") may be taken as texts for three
philosophies, viz., idealism, evolutionism, and dualism.
3 i.e., the left hand.
4 At the same time.
5 Shammai and Hillel.
6 If it is a case of " together " ( VW).
7 For both passages separate them, while putting them in a different order.
8 A contemporary of Jonathan. See p. 76, note 8.
9 i.e., the word ti?Q& ("heavens"), according to that Rabbi, is compounded
of DB> (there) and D? (water).
10 Extra-canonical. For the Heb. word here used see Glossary, under
Mishnah.
11 i.e., the word, according to that Mishnah, is compounded of E?X (fire)
and WJ2,
62 CHAGIGAH.
12 a, ii. 35. R. Ishmael questioned R. Akiba, when they were walking on
the road. He said to him, Thou art one who hast served for twenty-
two years Nachum, the man surnamed Gamzu 1 , the man who ex-
pounded the meaning of all the particles eth 2 which are in the Law.
"Eth ha-shamayim v'eth ha-aretz" what was his exposition of
these 3 1 He said to him, If the words had been simply sha-
mayim v'eretz, I should have said, shamayim is the name of the Holy
One, blessed be He 4 . But now that the words are eth ha-shamayim
v'eth ha-aretz, shamayim means the literal heaven, and eretz the
literal earth. And why do I find the expression, v'eth ha-
12 To aretz? To shew that the heaven preceded 5 the earth. "And
Cren. i. . t j ie ear ^ was chaos an( j desolation." Assuredly He began with
heaven at first. What reason then was there for His con-
sidering the affairs of the earth? The house of R. Ishmael
teaches thus 6 , He is like a king of flesh and blood, who saith to his
servants, Rise up early and come to my door. He himself rises
early, and finds women 7 and men. Whom does he praise? Him 8
who was under no obligation to rise early, yet did rise early 8 .
1 His surname was fancifully explained by the story that, when deprived of
goods, of feet, of hands, etc., his invariable remark was !"Q1t3? -IT D2 , this also
(Gamzu) is well. (See for other references to him Ta'anith, 21 a, ii. 1, Sanhedrin,
108 b, ii. 35). He was really surnamed after the place from which he came, Gimzo.
For the union of discipleship and service indicated in this passage cf. Mt. x. 24,
and the remark in B'rakhoth 7b, ii. 28, rmckEnnV HB'IOtJ' rfi>HJ, service is
better than study, and in Pirke Aboth, i. 18, H^l?nn &6k "Ip^H X1H tmnr. 60,
not learning, but doing is the groundwork.
2 J1X in Heb. is sometimes (as in Gen. i. 1) the mark of the object of the
verb, and sometimes the equivalent of with, Nachum asserted that it always
meant the latter. Cf. Aquila in his Greek version of the 0. T. (see Diet. Chr.
Biog. iii. 17, sq.).
3 i.e., of the word DN, as occurring twice in that verse.
4 So that (according to him) nx is necessary to prevent us from thinking
that the sense is, In the beginning the Holy One created God and the earth.
8 Lit., to cause the heaven to precede.
6 Lit., (The teacher) of the house of E. Ishmael teaches (thus).
7 He naturally expected to find men only.
8 Meaning really, her.
9 Eashi's explanation is, The earth is under no obligation to rise early, and
besides, all the work of the earth is slow, while the work of the heavens is
quick [as revolving round the earth, according to the belief of Eashi's day].
Yet the earth attained a pace commensurate with the heavens at the time of
their creation, and thus she is to be commended.
CHAGIGAH. 63
There is a Baraitha of R. Jose, which says, Woe to the creatures 12 b, i. 9.
which see and know not what they see, which stand and know not
upon what they stand. Upon what does the earth stand? Upon
the pillars, as it is said, " Who shaketh the earth out of her place, Job ix. 6.
and the pillars thereof tremble." The pillars stand upon the waters,
as it is said, "To him that spread forth the earth upon the waters;" Ps. cxxxvi.
the waters upon the mountains, as it is said, " the waters stood p s c j v g
above the mountains"; the mountains upon the wind, as it is said, Amos iv.
"For lo he that formeth the mountains and createth wind;" the
wind upon the storm, as it is said, " Storm making the substance Ps. cxlviii.
of the wind 1 ;" the storm is suspended upon the arm of the Holy
One, blessed be He, as it is said, " underneath are the everlasting Deut.
arms." And wise men 2 say, It stands upon twelve pillars, as it is
said, " He set the bounds of the peoples according to the number Deut.
of the children of Israel." And there are some who say, Seven xxm> '
pillars, as it is said, "she hath hewn out her seven pillars." R. Prov. ix. 1.
El'azar ben Shammua' 3 says, Upon one pillar, and its name is The
Righteous 4 , as it is said, " but the righteous is the foundation of the Prov. x.
world." 25 -
R. Jehudah said, There are two firmaments, as it is said, "Be- Deut. x.
hold, unto the Lord thy God belong the heaven and the heaven of
heavens." Resh Lakish said, There are seven 5 , and these be
they, Yilon 6 , Rakia', Sh'chakim, Z'bul, Ma'on, Makhon, Araboth.
Vilon serves no purpose whatever save this, that it enters in in
the morning, and goes forth in the evening 7 , and renews every
day the work of Creation, as it is said, " That stretcheth out the Is. xl. 22.
heavens as a curtain, and spreadeth them out as a tent to dwell
in." Rakia' is that in which are set sun and moon, stars and
constellations, as it is said, " and God set them in the firmament Gen. i. 17.
1 So Rashi explains the verse in its application here. The correct rendering
is doubtless the ordinary one, " stormy wind, fulfilling His word."
2 See p. 59, note 4.
3 Teacher of Eabbi, and one of the JTlD^n Wn. See p. 15, note 8, and
Wolf, ii. 813, 868.
4 i.e., God. s Cf. Test. xii. Patr. Levi, 3.
6 =velum, a curtain.
7 An ambiguous expression, as to the meaning of which Eashi and the
authors of the Tosaphoth (see Glossary, Tosiphta) differ. Rashi says, In
the absence of Vilon the light (of day) is seen. The others say, Yilon is
present by day, and withdraws at night ; otherwise the stars would not then be
visible.
64 CHAGIGAH.
12 b, i. 33. (Rakia') of the heaven 1 ." Sh'chakim is that in which the mill-
Ps. lxxviii. stones stand and grind manna for the righteous, as it is said, " Yet
' he commanded the clouds (Sh'chakim) above and opened the doors
of heaven ; and he rained down manna upon them to eat, etc."
Z'bul is that in which is the heavenly Jerusalem 2 and the Temple,
and the altar is built there, and Michael the great prince stands
1 Kings and offers upon it an offering, as it is said, " I have surely built
thee an house of habitation (Z'bul), a place for thee to dwell in
for ever." And whence do we get it that it is called heaven 1 Be-
Is. lxiii. cause it is written, " Look down from heaven and behold from
15
the habitation (Z'bul) of thy holiness and thy glory." Ma'on is
that in which are companies of ministering angels, who utter His
song in the night and are silent in the day for the sake of the
Ps. xlii. 8. glory of Israel, 3 as it is said, " By day the Lord gives His merciful
command 4 and by night His song is with me."
Resh Lakish said, Every one who studies in the Law by night,
the Holy One, blessed be He, draws over him the thread of grace
by day, as it is said, " By day the Lord gives his merciful com-
mand." And what is the reason that by day the Lord gives his
merciful command? Because of what follows, viz., "and by night
his song is with me." And there are some who say that Resh
Lakish said, Everyone who studieth in the Law in this world which
is like the night, the Holy One, blessed be He, stretches over him
the thread of grace for the future world which is like the day,
as it is said, "By day the Lord gives his merciful command, and
by night his song is with me."
R. Levi said, Every one that leaveth off the words of the Law,
and studieth the words of idle talk, coals of broom devour him,
Job xxx. 4. as it is said, "who cut up mallows over idle talk, and the root
of the broom eateth them 5 ."
And whence do we get it that it 6 is called heaven ? As it
Deut. xxvi. is said, "Look down from thy holy habitation (Ma'on), from heaven."
Makhon is that in which are the treasures of snow and the treasures
1 Therefore there must have been heavens before.
2 Cf. Heb. xii. 22, Apoc. xxi. 10 sqq.
3 That Israel's songs of praise, as uttered by day, may have the opportunity
of being heard.
4 He shews mercy to Israel, by commanding His angels to keep silence.
5 Heading apparently (against the Mas. pointing) DJpn? .
8 Ma'on.
CHAGIGAH. 65
of hail, and the high dwelling-place of harmful dews, and the high 12 b, ii. 16.
dwelling-place of round drops 1 , and the chamber of the whirlwind
and of the storm, and the retreat of noisome vapour, and their
doors are made of fire, as it is said, "The Lord shall open unto thee Deut.
his good treasure 2 ." But are not these in the firmament ? xxvm
Nay. they are in the earth, as it is written, "Praise the Lord Ps. cxlviii.
from the earth, ye dragons and all deeps ; fire and hail, snow and '
vapour; storm making the substance of the wind 3 ." R. Jehudah
said that Rab said, David besought the Merciful One 4 for them,
and He sent them down to the earth. He said before Him, O Lord
of the world, "Thou art not a God that hath pleasure in wicked- Ps. v. 5;
ness; evil shall not sojourn with thee" in thy dwelling 3 . Righteous ' '
art thou, O Lord ; evil shall not sojourn in thy dwelling. And
whence do we get it that it 6 is called heaven? Because it is
written, " And hear thou in heaven, the habitation (Makhon) of thy 1 Kings
dwelling." vui.39,43,
Araboth is that in which are righteousness and judgment and
grace 7 , the treasures of life and the treasures of peace and the
treasures of blessing, and the souls of the righteous, and the spirits 8
and souls which are about to be created 9 , and the dew with which the
Holy One, blessed be He, is about to quicken mortals : righteous-
ness and judgment ; for it is written, " Righteousness and judgment Ps. lxxxix.
are the foundation of thy throne:" grace; for it is written, "And-,?'
he put on grace as a coat of mail : " the treasures of life ; for it is Is. lix. 17.
written, " For with thee is the fountain of life : " and the treasures Ps. xxxvi.
of peace; for it is written, "and called it, The Lord is peace :" and ? .
the -treasures of blessing ; for it is written, " He shall receive a Ps. xxiv. 5.
blessing from the Lord : " the souls of the righteous ; for it is
written, "Yet the soul of my lord shall be bound in the bundle of 1 Sam.
life with the Lord thy God:" the spirits and souls which are about
to be created ; for it is written, " For the spirit before me shall join Is. Mi. 16.
1 Such as are found on plants.
2 Shewing that there must be somewhere a treasure of bad things as well.
3 See p. 63, note 1. 4 Lit., Compassion.
5 The expression, " in thy dwelling," is not now found in this passage, and
is probably a spurious addition.
6 Makhon.
7 The righteousness, which involves a touch of kindness. See p. 60, note 3.
8 The spirit (rft~l) perishes at death; not so the soul (tPJM).
9 This refers to bad souls, e.g., Korah, which are created from time to time.
All good ones were created from the beginning.
S. CH. 5
66 CHAGIGAH.
I2b,ii. 33. itself to a body 1 , and the souls which I have made:" and the dew
with which the Holy One, blessed be He, is about to quicken
Ps. lxviii. mortals; for it is written, "Thou, O God, didst send a plentiful
' rain, thou didst confirm thine inheritance when it was weary."
There there are celestials 2 and seraphs and holy beings and minis-
tering angels, and the throne of glory, and the King, the Living
God, high and lifted up, sitting over them among the clouds 3 , as
Ps. lxviii. it is said, " Cast up a highway for him that rideth upon the clouds
(Araboth); his name is Jah." And whence do we get it that
they 3 are called heaven 1 ? Because mention of riding occurs in
two passages 4 . It is written in one place, " Cast up a highway for
him that rideth upon the clouds," and it is written in another,
Deut. "who rideth upon the heaven for thy help." And darkness
xxxm. 26. an( j c ] OU( j an( j thick darkness surround Him, as it is said, "He
Ps. xvm. ' '
12; E.V. made darkness his hiding place, his pavilion round about him;
darkness of waters, thick clouds." And how is there darkness
in the presence of the Lord? For against this, there is the pas-
Dan. ii. 22. sage, "He revealeth 5 the deep and secret things; he knoweth what
is in the darkness and the light dwelleth with him." There
13 a is no difficulty. The one refers to that which is within, the other
to that which is without. And R. Acha bar Jacob 6 said,
There is again a firmament above the heads of the living creatures,
Ezek.i.22. for it is written, "And over the heads of the living creatures there
was the likeness of a firmament, like the colour of the terrible
crystal." So far thou hast permission to speak. Thencefor-
ward thou hast not permission to speak. For thus it is written
Ecclus. iii. in the Book of Ben Sira 7 , "Seek not out the things that are too
21, 22.
1 See Bosenmiiller's Scholia on Isaiah in loc. for a discussion of this sense,
which is favoured by the Chaldee paraphrase and adopted by Kimchi.
2 Lit., wheels, for by them the Divine Chariot (see p. 55, note 4) is moved
and guided. Ezek. i. 15 sqq.
3 Araboth. 4 Lit. , There comes riding, riding.
5 vJ. But fcv?3 is the form in the Massoretic text of Daniel, and is accord-
ingly adopted in the margin of the Lemberg edition.
(i A contemporary of B. Papa (see p. 12, note 3). He spoke in the name of
B. Jochanan (see p. 11, note 7). He is apparently quoted under the name of
Papa bar Jacob, p. 79, where see note 5.
7 The work of Joshua ben Sira ben Eliezer, a priest at Jerusalem, who com-
posed the book about b.c. 190. Of the original Hebrew we have only frag-
ments. The book survives in several versions, viz., the following: (1) Syriac and
Greek (primary), (2) Latin (also to a certain extent primary), (3) Armenian,
CHAGIGAH. 67
hard for thee, and into the things that are hidden from thee en- 13 a : i. 8.
quire thou not. In what is permitted to thee instruct thyself;
thou hast no business with secret things 1 ."
There is a Baraitha, viz., Rabban Jochanan ben Zakkai said,
What answer did the Bath-Kol 2 make to that wicked man 3 at
the time when he said, "I will ascend above the heights of the Is. xiv. 14.
clouds; I will be like the Most High"? The Bath-Kol went forth
and said to him, Thou wicked man, son of a wicked man, grandson
of Nimrod the wicked *, who led all the- world to rebel against Him
in his 3 kingdom, how many are the years of a man? Seventy
years, as it is said, " The days of our years are threescore years and Ps. xc. 10.
ten, or even by reason of strength fourscore years." And is it
not from the earth to the firmament a journey of five hundred
years 6 ? And the thickness of the firmament is itself equal to a
journey of five hundred years, and so too the interspaces of the
Aethiopic, Sahidic and Syro-Hexaplaric (secondary, from the Greek), (4) Arabic
(secondary, from the Syriac). The Greek version (whence our Auth. Vers, is
taken) was made by BenSira's grandson, circ. b.c. 130. See further in Dr
Westcott's Article, Diet, of Bible, and in Prof. Margoliouth's Place of Eecl. etc.,
Oxford, 1890.
1 " The fullest recension of [this passage] is in Ber. R. 8 (ed. Warsh. 17 a)
where v. 21 and the substance of v. 22 are quoted as follows : ' Babbi Elazar
said in the name of Ben Sira (so also in Jer. Chag. 77 c), What is too great for
thee, seek not out, into what is too strong (powerful) for thee, search not ; what
is too high for thee seek not to know ; into what is hidden from thee inquire
not ; what is within thy power (that which is within thy reach, that which is
practically before thee), consider, and busy not thyself with secret things.' The
same saying is quoted with slightly different wording, in the Jer. Talmud
(Chag. 77c)... but [as in the Bab. Tal. text above] without the first two clauses
given in Ber. B. 8." Edersheim, Speaker's Comm. in loc.
- So called as being similar, yet inferior, to (lit., the daughter of the voice of)
the actual prophetic utterance.
3 Nebuchadnezzar, but suggesting to Jochanan's contemporaries Titus, as
the then enemy of the Jews.
4 Nebuchadnezzar is spoken of as descended from Nimrod, not in a
literal sense, but (cf. John viii. 41) because of his similarity in place of
origin, and on account of his character and deeds. Jewish tradition, how-
ever, gives this further link between them that, while Nimrod was a
descendant of Ham (Gen. x. 6 8), Nebuchadnezzar was sprung from one
of Solomon's wives ("strange women, together with the daughter of Pharaoh."
1 Kings xi. 1).
5 Nimrod's.
6 Compare the Babbinical saying, that Jacob's ladder had so many steps
that it would take five hundred years to mount.
52
68 CHAGIGAH.
13 a, i. 19. firmaments 1 . Above there are the holy living creatures. The feet
of the living creatures are of corresponding measure to all the things
mentioned above, the ankles of the living creatures are of corre-
sponding measure, the legs of the living creatures are of correspond-
ing measure, the knees of the living creatures are of corresponding
measure, the thighs of the living creatures are of corresponding
measure, the bodies of the living creatures are of corresponding
measure, the necks of the living creatures are of corresponding mea-
sure, the heads of the living creatures are of corresponding measure,
the horns of the living creatures are of corresponding measure.
Above them is the throne of glory. The feet of the throne of glory
are of corresponding measure. The throne of glory is of corresponding
measure. The King, the Living and Eternal 2 God, high, and lifted
up, sitteth upon them 3 . And thou didst say, "I will ascend above
Is. xiv. 15. the heights of the clouds ; I will be like the Most High." "Yet
thou shalt be brought down to hell, to the uttermost parts of the pit."
Nor the Chariot with one*. R. Chia teaches, But you may im-
part to him the heads of the divisions 5 . R. Zera said, You
may only impart the heads of the divisions to the chief of a
college, and to every one whose heart within him yearns for know-
ledge. There are others who say, Even to him 6 you are to
impart these, only if his heart within him yearns for knowledge.
R. Ami said, You may impart the secret things of the Law
Is. iii. 3. only to one in whom are five requisites, as follows, viz., "The cap-
tain of fifty 7 , and the man of influence, and the counsellor 8 , and the
wise among artificers 9 , and the instructed whisperer 10 ." And R. Ami
1 The firmaments are seven in number. See p. 63.
2 Lit. , established.
3 Cf. Eph. iv. 13. 4 See p. 55.
8 A summary or synopsis of the teaching, not meaning a table of contents or
headings of sections, but a sketch (enTvirwais) in words which shall give the key,
as (puvavra avveToiciv.
6 The chief of a college.
7 A man fifty years of age, so as to be qualified to give interpretations
publicly.
8 One who understands how to intercalate years, so as to fix the dates of
successive Passovers.
9 KHn is an artificer, and is no doubt the right word in this passage. But
the Rabbinic interpretation is, one who makes the whole world deaf (5JHn) by
his oratorical power.
10 The Rabbinic explanation is, one who whispers (KTP) Kabbalistic secrets
into the ear.
CHAGIGAH. 69
said, You must not impart the words of the Law to a Cuthite 1 , 13 a, ii. 3.
for it is said, " He hath not dealt so with any nation (*>^)> and as Ps. cxlvii.
for his judgments, they have not known them." '
R. Jochanan 2 said to R. El'azar, Come, I will fully instruct 3
thee in the subject of the Chariot. He said to him, I am not old
enough. When he was old enough, R. Jochanan's soul had passed
away 4 . R. Asi said to him, Come, and I will fully instruct thee in
the subject of the Chariot He said to him, If I had been worthy,
I should have received full instruction from R. Jochanan thy
teacher. R. Joseph was giving full instruction in the subject
of the Chariot. The wise men of Pumbeditha 5 were teaching
the subject of Creation. They said to him, Would that our lord
would instruct us fully in the subject of the Chariot. He said to
them, Instruct me fully in the subject of Creation. After they
had instructed him fully, they said to him, Would that our lord
would instruct us fully in the subject of the Chariot. He said
to them, There is a Baraitha with reference to these things which
says, "Honey and milk are under thy tongue 6 ." Let words sweeter Cant. iv.
1 The older reading, '13, obviously required by the words which follow, must
have been altered from fear of the Christians. Such changes or omissions, caused
by the "censorship," are tolerably frequent in the Talmud. See Introd.
2 See .11.
3 Cf. the use of xXrjpovv in N.T., e.g., Mt. v. 17.
4 Lit., was at rest. Cf. Is. lvii. 2 (according to the Jewish interpretation).
So John xi. 11.
5 Called also Golah, "the abode of the captivity" (exiles), twenty-two
parasangs N. of Sora, probably at the mouth (Pum) of a canal called Beditha.
It was the residence of the chief Jewish families of Babylonia, but as the seat of
an Academy it was later than Nehardea and Sora, while on the other hand its
school was more permanent and of more influential character than even the
latter of these. See p. 6, note 1. The people of the place had an evil repu-
tation for theft and fraud. The Academy was famed for its subtleties of
exposition, whence the proverb (Talm. Bab., Baba Metzi'a, 38 6), "Thou art of
Pumbeditha ; then thou canst make an elephant pass through the eye of a needle."
(Xeubauer's Geog. du Talmud, p. 349). Here follow the earlier heads of the
Academy at Pumbeditha, with the dates of their accession to office : Jehudah bar
Jecheziel, a.d. 250; Hunna bar Chia, a.d. 292; Kabba bar Xachman, a.d. 297;
Joseph bar Chia, a.d. 309; Abai Nachmani bar Chalil ha-Cohen, a.d. 322;
Babba bar Joseph bar Chama (who however resided at Machusa), a.d. 337;
Nachman bar Isaac, a.d. 351; Chama bar Tobiah, a.d. 355376. See
Etheridge, pp. 161172.
6 There the bridegroom says it to the bride, and so God to Israel. There-
fore such things, sweet though they be, cannot be made the subjects of
teaching.
70 CHAGIGAH.
13 a, ii. 19. than honey and milk be under thy tongue. R. Abohu ', said,
Prov. It 2 is drawn from this passage, viz., "things to be concealed under
xxvn. 26. ^ clothes 3 ," that is to say, things which are the secrets of the
world shall be under thy clothes. They said to him, We have
Ezek. ii. 1. worked in them as far as the words, "And he said unto me, Son
of man 4 ." He said to them, But this is the subject of the
Chariot 5 . Some one puts a difficulty. How far does the sub-
ject of the Chariot reach 1 ? Rab says, It reaches to the last
Ezek. i. 27. occurrence of the expression, "I saw." R. Isaac says, It
reaches to the Chashmal 6 . We instruct fully to the words, "and
I saw;" thenceforward we only impart the heads of the divisions.
There are others who say, As far as, "and I saw," we im-
part the heads of the divisions ; thenceforward, if the man be wise
and of ready intelligence, Yes ; if not, No. And how are we
to expound in Chashmal? For there is the story of the- child, who
was studying 7 in Chashmal, and there came out a fire and con-
sumed him. The case of the child is different, for he had not
reached the fitting age.
R. Jehudah said, Of a truth remember thou that man for good",
and Chananiah son of Hezekiah was his name 9 . But for him the
Book of Ezekiel would have been withdrawn 10 , for its words were
1 Of Cffisarea ; a 3rd century teacher.
2 viz., the duty of reticence on the subject of the Chariot.
3 But the Eng. Vers, renders, and no doubt correctly, "The lambs are for
thy clothing."
4 Maimonides (Moreh Nev. iii. 5) says, Wise men say, You may teach the
first two sections (beginning i. 4 and i. 15), but not the third (beginning i. 27),
which is Chashmal and its belongings, save only under general heads. But
Babbi (see p. 2, note ( J) says, that all these are "the Chariot," and that in the
case of any of them the general heads only are to be taught.
5 i.e., If you understood this, you would not come to me to teach you " the
Chariot."
6 The "amber," not meaning, to the place where this word first occurs,
but as far as the passage called by this name. Cf. "Elias " (Bom. xi. 2), "the
bush" (Mk. xii. 26), in N.T. as designations of particular sections of the
Scriptures.
7 Lit., expounding. Hottinger (Be Inccstu etc., p. 54), takes the story to
refer to one who was a child not in years but in knowledge of the Talmud.
Cf. Hebrews v. 13.
8 Cf. Neh. v. 19 (Lk. xxiii. 42), but cf. for a somewhat different aspect of the
same Heb. phrase, Mishnah of B'rakhoth, v. 3.
H He lived before the destruction of the second Temple. See Juch. p. 65 b.
10 The Apocryphal Books were called D'J-132, hidden.
CHAGIGAH. 71
opposed to the words of the Law 1 . What did they do? They 13 a, ii. 33.
brought up for him three hundred measures of oil, and he sat
in an upper chamber and expounded it.
Our Rabbis have taught, There is a story of a certain child who
was reading in his teacher's house in the Book of Ezekiel, and he
was pondering over Chashmal, and there came out fire from Chashmal
and burnt him, and they sought in consequence to withdraw the
Book of Ezekiel. Chananiah ben Hezekiah 2 said to them, If he 3
was wise, are all wise 4 ?
What is the meaning of Chashmal? R. Jehudah said, Fiery beings 13 b
who speak D . In a Kabbalistic Mishnah 6 we are taught that
it means, At times they are silent and at times they speak 7 ; at
the time that the utterance goeth forth from the mouth of the
Holy One, blessed be He, they are silent, and at the time that the
utterance goeth not forth from the mouth of the Holy One, blessed
be He, they speak. "And the living creatures ran and re- Ezek.i.14.
turned as the appearance of a flash of lightning." What is the
meaning of "ran and returned?" R. Jehudah said, As the light
which goeth forth from the mouth of the furnace. What is the
meaning of "as the appearance of a flash of lightning?" R.
Jose bar Chanina said, Like the flame that goeth forth from
1 Tradition said that there were 250 points of difference between the Law
and Ezekiel. Two instances are given by Rashi in his commentary on this
passage. 1". From Ezekiel (xliv. 31) it might be thought that Israelites generally
might eat "anything that dieth of itself or is torn," though it was forbidden to
the priests, while in Leviticus (xxii. 8) such food is forbidden to all. 2. The
Law mentions no sacrifice on the 7th day of the 1st month, such as is prescribed
in Ezekiel (xlv. 20). Again Ezekiel (xliv. 22) allowed a widow to marry, if,
being the widow of a priest, she took a priest ; not so the Law (Lev. xxi. 14).
The reconciliation in this last case is, that a widow in the specially honourable
sense of the word, viz., one who has not been (a) divorced, or (b) twice married,
or (c) the subject of a levirate marriage, may be married to an ordinary priest,
but not to the high-priest. One who is not a widow in this special sense cannot
marry any kind of priest.
2 Flourished in the time of the 2nd Temple. See Bartolocci, Biblioth.
Rabb. 11. 847.
3 The child.
4 The answer is. No, and therefore it is not needful to withdraw the Book, as
there is no fear that any considerable number of persons will meet the child's
fate by an appreciative study of its contents.
5 ni^fio 2\x nvPl^D&n- H See p- 61 note 10 -
7 mr?D D'nr m8?PI dw-
72 CHAGIGAH.
I3to, i. 10. between the potsherds. "And I looked, and, behold, a stormy
Ezek. i. 4. w i n d came out of the north, a great cloud, with a tire infolding
itself, and a brightness round about it, and out of the midst thereof
as the colour of amber, out of the midst of the fire." Whither did
it 1 go? R. Jehudah said that Rab said, It went forth to sub-
due the whole world under the wicked Nebuchadnezzar. And
wherefore was all this done? That the peoples of the world
might not say, The Holy One, blessed be He, delivered His children
into the hand of a mean people 2 . The Holy One, blessed be He,
said, What forced me to minister to worshippers of carved images ?
The iniquities of Israel, they forced me.
Ezek. i. 15. "Now as I beheld the living creatures, behold one wheel
upon the earth beside the living creatures." R. El'azar said, It
means a certain angel, who stands upon the earth and his head
reaches to the level of the living creatures. In a Kabbalistic
Mishnah we are taught that his name is Sandalphon 3 , who is
higher than his fellows by the space of a journey of five hundred
years, and he stands behind the chariot and binds crowns for his
Ezek. iii. Maker 4 . Is it so? But there is the passage, "Blessed be
the glory of the Lord from his place 5 ." Strictly speaking,
His place it is impossible to know 6 , but he 7 utters the Name over
the wreath and thereupon it goes and rests by His head.
1 The storm.
2 Cf. "The land of the Chaldseans; this people has come to nothing," a
possible, or even probable, rendering of Is. xxiii. 13. See Delitzsch and Cheyne
in loc.
3 Perhaps o-w&5e\<f>os. For the Messianic side of the thought suggested by
his name cf. Deut. xviii. 18, Ps. xxii. 22, Kom. viii. 29, Heb. ii. 11, 12, 17.
4 i.e., offers the prayers of the righteous. Cf. Heb. vii. 25, Apoc. viii. 3, 4.
For "his Maker" cf. Prov. viii. 22 PMj?, He formed me). "In the Liturgy for
the Feast of Tabernacles it is said that Sandalphon gathers in his hands the
prayers of Israel, and, forming a wreath of them, he adjures it to ascend as an
orb for the head of the supreme King of kings." Hershon, A Talmudic
Miscellany, p. 250. Cf. Longfellow, Sandalphon.
"Erect, at the outermost gates
Of the City Celestial he waits,
* * *
And he gathers the prayers as he stands,
And they change into flowers in his hands."
5 Which expression from its vagueness is taken to imply that God's " place"
is unknown and so unapproachable even by Sandalphon.
6 No one knows God's place, for He always rises higher than any fixed
place. 7 Sandalphon.
12.
CHAGIGAH. 73
Rabba said, All which Ezekiel saw, Isaiah saw '. To what is 13 b, L 25.
Ezekiel like ? He is like a rustic who has seen the king. And to
what is Isaiah like! He is like a townsman 3 who has seen the
king.
Resh Lakish said, What is the meaning of the passage "I will Exod. xv.
sing unto the Lord, for he is highly exalted 3 "? It means a song *
to Him who takes His place proudly above the high, as the Mishnah
teacher said, The king among living creatures is a lion, the king
among domestic beasts is an ox, the king among birds is an eagle,
but man takes his place proudly above them, and the Holy One,
blessed be He, takes His place proudly above them all, and above
the whole world in its entirety.
A certain passage says, "And as for the likeness of their faces, Ezek.i.10.
they had the face of a man ; and they four had the face of a
lion on the right side; and they four had the face of an ox
on the left side, etc." and it is written, " And every one had Ezek. x.
four faces : the first face was the face of the cherub, and the li-
second face was the face of a man, and the third the face of a
Hon, and the fourth the face of an eagle." And lo, the ox is not
reckoned in 4 . Resh Lakish said, Ezekiel besought the Merciful
One with regard to him, and He changed him into a cherub. He
addressed Him thus, Lord of the Universe, shall an accuser become
an advocate 5 ? "What is the meaning of cherub ? R. Abohu
1 The difficulty to which Rabba is alluding is the discrepancies between
Isaiah and Ezekiel, e.g., in their visions of God's glory, wherein Isaiah saw six
wings, while Ezekiel saw but four.
2 And therefore is cultured and polished. Thus, being less impressed by
the glory, he does not relate the vision at such length as the countryman
Ezekiel, who gives us an account of the vision of God four times (i. viii. x.
xliii. 3) while Isaiah gives it but once (vi.). Other reasons which have been
suggested for the contrast here noticed between them are, (1) It was needful
for Ezekiel to be very explicit in order to meet the Jewish belief that no visions
of God would be granted outside Canaan (so A.barban?l. Comm. on Ezek. i.), or,
(2) The men of the Captivity (unlike those of Isaiah's time, who were familiar
with such visions) had need of special details to support them in their trials.
3 Lit., He has proudly shewn forth His superiority (not merely to the
animals, but) to the proud (themselves).
4 Hottinger (De Incestu etc. in loc.) however suggests that 2^3 in this
passage may mean an ox. Cf. the Chaldee and Syriac root 3T2, to
plough.
5 i.e., Can a calf ( = ox), as long as he remains a calf, from being our enemy
(as always from the days of the golden calf), become a friend? No, not till he
74 CHAGIGAH.
13 b, i. 37. said, It is equivalent to a growing child 1 . For so in Babylon a young
child is called Rabya. R. Papa said to Abohu 2 , But, as' it is
Ezek. x. written, " The first face was the face of the cherub, and the second
face was the face of a man, and the third the face of a lion, and
the fourth the face of an eagle," this shews that the face of a cherub
is the same thing as the face of a man 3 . There are large faces and
there are small faces 4 .
Is. vi. 2 There is a passage which says, " each one had six wings," and
Ezek. i. 6. there is a passage which says, "And every one had four faces, and
every one of them had four wings." There is no difficulty.
The one case was at the time when the Holy House was standing,
the other at the time when the Holy House was not stand-
ing. As if it were possible 5 to say which two of the wings of
the living creatures were taken away. Which of them were taken
away? R. Chananeel 6 said, that Rab said, Those with which
Is. vi. 2, 3. they utter their song. It is written thus, "And with twain he did
Prov.xxiii. fly. And one cried to another and said," and it is written, " Wilt
thou set thine eyes upon it? But it is gone." But our Rabbis say,
Ezek. i. 7. Those with which they cover their feet, as it is said, "And their
feet were as a straight foot 7 ." And if none had been taken away,
how would he have known 8 ? Perhaps it was uncovered, and
he saw it. But if thou sayest, Not so, then I may argue thus :
" And as for the likeness of their faces, they had the face of a man,"
and I may argue that in this case also they were taken away. But
when you reply that in this case 9 it was uncovered and he saw-
it, then I rejoin that in this case also 10 it was uncovered and he saw
is changed into a man. Ezekiel was seeking intercessions on behalf of men.
Those of an ox, as being man's foe, could not be sincere, and hence the
prophet's prayer.
1 As though 2113 were made up of the element 3 and 31"1 from the same
root as rP2"l of the text.
- """ON of the Heb. text is obviously an error.
3 And thus disproves the notion that it means a boifs face.
4 The large face represents God as He is, the small, God as manifested to
us. The ancient of days (Dan. vii. 9) is the Father (^"PD ''SX), the son of
man (ver. 13) is the Messiah (^D'lT ''SN). Such was the belief of many Jews in
Christ's time. They illustrated by reflection in a large and a small looking-glass.
8 i.e., Surely it would not be possible etc.
8 A disciple of Rab, but nothing beyond this is known of him.
7 See p. 85, note 2. 8 That it was a straight foot.
8 viz., of the face. 10 viz., of the feet.
CHAGIGAH. 75
it. But no ', for in this case, even granting that the face is 13 b. ii. 23.
customarily uncovered before one's teacher, the legs are not cus-
tomarily uncovered before one's teacher*.
There is a certain passage which says, " Thousand thousands Dan. vii.
ministered unto him, and ten thousand times ten thousand stood 10 -
before him," and there is a certain passage which says, "Is there Job xxv. 3.
any number of his armies?" There is no difficulty. The one
was at the time when the Holy House was standing, and the
other was at the time when the Holy House was not standing.
As though it were possible to say 3 that the family 4 of the
Most High was diminished. There is a Baraitha, Rabbi says in the
name of Abba 5 Jose ben Dosai, "Thousand thousands ministered
unto him," this is the number of one troop, but of His troops
there is no number. And R. Jeremiah bar Abba 6 said, Thousand
thousands ministered unto him at the fiery stream, as it is said,
" A fiery stream issued and came forth from before him : thousand Dan. vii.
thousands ministered unto him, and ten thousand times ten thousand
stood before him." Whence does it come forth] From the
perspiration of the living creatures. And upon what is it
poured 1 R. Zot'ra bar Tobiah said that Rab said, Upon the
heads of wicked men in Gehenna, as it is said, " Behold the tempest Jer. xxiii.
of the Lord, even his fury, is gone forth, yea, a whirling tempest; it "'
shall burst upon the head of the wicked." And R. Acha bar Jacob
said, Upon those who were held back 7 , as it is said, "Who were Job xxii.
held back before their time, whose foundation was poured out as
a stream." There is a Baraitha to the effect that R. Simeon the
Holy said, These are nine hundred and seventy-four generations,
which were held back from being created before the world was 14 a
created, and so were not created. The Holy One, blessed be He,
1 Your rejoinder does not apply.
1 And therefore the two cases are not really parallel.
3 Surely it would not be possible etc. 4 SvD2.
5 Abba is a pre-Christian title.
6 A disciple and colleague of Rab. See Juch. 159 b ; Wolf, ii 876.
7 974 generations were "held back." For God's original plan was that
1000 generations (see 1 Chron. xvi. 15, Ps. cv. 8) should pass before He gave the
Law. But He changed His purpose, that man might not be so long without a
guide of life, and in the 26th generation (Gen. v. xi., Exod. vi. 16 20) the Law
was given. The souls of the remaining generations had however been in
readiness from the beginning, and so they are spread over the remainder of the
world's existence, a few in each age.
76 CHAGIGAH.
14 a, i. 2. stood and scattered them 1 through all the successive generations,
and these are the shameless who are in a 2 generation. But R.
Nachman bar Isaac said, They are these who are wrinkled 3 for
blessing. This is the meaning of that which is written, As for
these disciples of the wise, who have become wrinkled over the
words of the Law in this world, the Holy One, blessed be He,
discloses to them the secret of the world to come, as it is said,
Job xxii. "their foundation was overflowed with a stream 4 ."
1 "* Samuel said to Chia bar Rab 5 , Thou clever fellow 6 , come, and
I will tell thee something from those noble words, which thy father
used to say. Every several day ministering angels are created
from the fiery stream, and they utter a song and perish 7 , as it is
Lam. iii. said, "They are new every morning; great is thy faithfulness."
But R. Samuel bar Nachmani differs in his view; for R.
Samuel bar Nachmani said that R. Jonathan 8 said, Every several
utterance that goeth out of the mouth of the Holy One, blessed be
Ps. xxxiii. He, there is created from it an angel, as it is said, " By the word
of the Lord were the heavens made ; and all the hosts of them by
the breath of his mouth."
Dan.vii.9. There is a passage which says, "His raiment was white as
snow, and the hair of his head like pure wool," and yet it is written,
Cant. v. "His locks are curling and black as a raven." There is no
difficulty. The one is the case where He is engaged in session 9 ,
the other where He is engaged in war. For the Mishnah teacher
1 But Eashi explains J/ntJ' handed them over to Gehenna.
2 i.e., each.
3 The Heb. root has the two senses, to be held back, and to be wrinkled,
4 Another way of rendering the same passage. Nachman is also here
playing on the similarity of the two words DTlD?, " their foundation," and
D11D , their secret.
T
5 Chia bar Kab was a contemporary of Hunna. Chia's mother was a
shrew, and carefully did the opposite of what her husband desired. On Chia's
trying to outwit her by telling her that bis father desired the contrary of what
he knew him to wish, Eab rebuked him for his deceit, but thanked him for
the goodwill that prompted it. See Juch. 137 b.
8 Lit. , son of a lion.
7 " The Angels of Wind and of Fire
Chant only one hymn, and expire
With the song's irresistible stress." Longfellow, Sandalphon.
8 Believed to have been a contemporary of Akiba, and thus to be reckoned
. among the earliest Gemaric teachers. See Juch, 152 b; Wolf ii. 846.
u i.e., teaching.
11
CHAGIGAH. 77
said, No one, look you, is nobler in session than an old man, and 14 a, i. 20.
no one, look you, is nobler in war than a youth. One passage
says, "His throne was fiery flames," but another says, "till thrones Dan. vii.9.
were placed, and one that was ancient of days did sit." There is Dan. vii.9.
no difficulty, One throne is for Him and one for David 1 . As says
a Baraitha, viz., One for him and one for David. These are the
words of R. Akiba. R. Jose the Galilaean said to him, Akiba, how
long dost thou shew irreverence to the Shechinah 2 ? Xay, but 3 one is
for judgment and one for grace 4 . "Was he convinced by him, or
was he not 3 ? Come and hear". One is for judgment and one for
grace. These are the words of R. Akiba. R. El'azar ben Azariah
said to him, Akiba, what hast thou to do with Haggadah 7 ? Be oft' 8 .
Thy sayings have to do with stripes and bitters 9 . But the real
meaning is that one is for a throne and one for a footstool ; a
throne that He may sit upon it, and a footstool as the resting-place
for His feet, as it is said, " The heaven is my throne and the Is. Ixvi. 1.
earth is the resting-place of my feet."
When R. Dimi 10 came 11 , he said, Eighteen curses did Isaiah
pronounce upon Israel, and he was not satisfied 12 until he had
spoken against them this passage, "The child shall behave himself Is. iii. 5.
proudly against the elder, and the base against the honourable."
Eighteen curses, what are they? As it is written, "For, behold, Is. iii.
1 i.
1 Le., The Messiah. Comp. Ps. ex., Ezek. xxxiv. 23, 24, xxxvii. 24, 25.
2 Lit., make the Shechinah (God) a common (profane) thing (by thus
placing the Messiah in juxtaposition with Him).
3 Both being for God.
4 See p. 65, note 7.
5 Lit., Did he receive (the rebuke) from him, or did he not receive (it) from
him?
6 (yt?)K> (X)ri always introduces an objection intended to overthrow the
whole argument.
7 See Glossary.
8 ^?3 a contraction of tQ] n?2 =stop and go (elsewhere).
9 Bitters; literally, aloes (Ps. xlv. 9; E. V. 8), but here probably with a play
upon the word, as also meaning tents. The general sense is, deep doctrines, as
opposed to mere points of grammar. D*yJ3 would be misfortunes coming on a
man's person or house, m?nX uncleanness by the death of a person in a tent.
These involved difficult questions, and were what Akiba delighted in. Accord-
ingly the advice here given him is ne sutor ultra crepidam.
10 A disciple of Jochanan. See Wolf, ii. 870.
11 From Palestine to Babylonia.
12 Lit., his thought was not cooled.
78 CHAGIGAH.
14 a, i. 31. the Lord, the Lord of hosts, doth take away from Jerusalem and
from Judah. stay and staff, the whole stay of bread and the whole
stay of water; the mighty man and the man of war; the judge
and the prophet and the diviner and the elder ; the captain of fifty
and the man of influence, and the counsellor, and the wise among
artificers, and the instructed whisperer. And I will give children to
be their princes and suckers out 1 shall rule over them, etc." " Stay"
these are the learned in the Law 2 , "staff" these are the learned
in Mishnah, e.g., R. Jehudah ben Tenia 3 and his fellows. R.
Papa and our Rabbis differ in respect of this. One says, there are
six hundred divisions of Mishnah, and another says there are seven
hundred divisions of Mishnah. " The whole stay of bread " these
Prov. ix. 5. are the learned in Talmud 4 , as it is said, " Come, eat ye of my bread,
and drink of the wine which I have mingled." " And the whole stay
of water" these are the learned in Agadah, who draw out the
heart of man like water by means of Agadah. " The mighty
man" this is the man learned in oral tradition 5 . "And the man
of war" this is he who knows how to handle matters 6 in the
battle of the Law. " The judge " this is a magistrate who gives
true decisions faithfully. " The prophet " this is what the word
itself conveys. " The diviner" this is a king, as it is said,
Prov. xvi. "Divination is in the lips of the king." "The elder" this is he
who is worthy to sit as a teacher presiding over an Academy.
"Captain of fifty" do not read "captain of fifty," but captain of
fifths. This is he who knows how to handle matters in the five
sections of the Law. There is another explanation of " Captain of
fifty" according to R. Abohu; for R. Abohu says, Hence we learn
that an interpreter is not appointed over the congregation, who
is less 7 than fifty years old. "And the man of influence" this is he
1 Those who drain the country of all that is valuable in it.
2 The Law is their support.
3 Probably one of the TVctjQ \J-Vin. See p. 15, note 8.
4 In the most general sense of the word.
' i.e., who can hand on accurately what has been taught him and invents
nothing.
8 Lit., to take up and to give. The expression, used primarily of buying and
selling (see for this sense p. 80, note 5), then came to mean, as here, the study
of the Law.
7 ninQ is connected with nnS, PIS (e.g., Neh. v. 14), which latter means
an officer less than (subordinate to) the king. For this passage see also notes
on p. 68.
CHAGIGAH. 79
on whose account his generation has influence above in the courts of 14 a, il. 12.
heaven, e.g., R. Chanina ben Dosa 1 , or below on earth, e.g., R. Abohu
in the household of Caesar 2 . "The counsellor" one who knows
how to intercalate years and to fix months. "And the wise'* this
is the disciple who makes his teachers wise. "Artificers" at the
time that he is unfolding the words of the Law, all are made like
deaf men 3 . "And instructed 7 * this is he who draws instruction
from the heart of a matter 4 . "Whisperer" this is he to whom
it is fitting to impart the words of the Law, which is given in a
whisper 3 . "And I will give children to be their princes." What
is the meaning of the words, "And I will give children to be their
princes"? R. El'azar said, These are the children of men who are
empty of good works. u And suckers out shall rule over them."
R. Papa 6 bar Jacob said, Foxes 7 , sons of foxes. And he 8 was
not satisfied 9 , until he had said to them, "The child shall behave Is. iii. 5.
himself proudly against the elder, and the base against the honour-
able." These are the children of men who are empty of good works.
They shall behave themselves proudly against him who is tilled with
good works as a pomegranate 10 . "And the base against the honour-
able." Let him come, to whom heavy sins are like light, and behave
himself proudly against him to whom light are like heavy.
1 He was a contemporary of Rabban Gamaliel, and saw the overthrow of
Jerusalem by the Romans. See Ta'anith 24 b, ii. 30, "All the world is sustained
simply for the sake of Chanina my son," and Mishnah of B'rakhoth, v. 5,
" They said of R. Chanina ben Dosa that he used to pray over the sick, and
say, This one lives, and that one dies. They said to him, Whence knowest thou?
He said to them, If my prayer is fluent in my mouth ('22 Tlt'Sn mUP DX),
I know that it is accepted, and if not, I know that it is rejected." See also
Juch. 65 a ; Wolf, ii. 834.
2 Rashi relates (referring to Sanhedrin, 14 a, ii. 7) that there came out some
noble ladies (NrV31"lt2D) from the household of Caesar to meet and welcome
him. These no doubt were proselytes to Judaism, who had been converted by
him.
3 See p. 68, note 9.
4 Lit., understands one thing out of another.
5 Ry the presiding Rabbi to the interpreter (m'thurg'man) who declares it
aloud to the listeners.
6 Apparently an error for Acha. See p. 66, note 6.
7 Men with the intellect of children but the wickedness of full-grown men,
were likened to foxes. So Hottinger (De Incestu etc., p. 87).
8 Isaiah. s See p. 77, note 12.
10 As a pomegranate, when ripe, splits and shews its seeds, so when a man
has a store of good works in him, they must come to light.
80 CHAGIGAH.
14 a, ii. 24. R. Kattinah 1 said, Even at the time of the destruction of Jeru-
salem there did not cease from them faithful men, as it is said,
Is. iii. 6. " When a man shall take hold of his brother in the house of his
father, saying, Thou hast clothing, be thou our ruler." Let things
which are hid from the children of men, as a garment hides,
be under thy hand 2 . " And this ruin." What is the meaning
of the expression "and this ruin"? Words which the children
of men cannot understand, but if one tries, he stumbles over
Is. iii. 7. them, they are under thy hand. " In that day shall he swear,
saying, I am not an healer, for in my house is neither bread nor
clothing. Ye shall not make me ruler of the people." "Shall he
swear " is simply a term expressing an oath, as it is said, " Thou
Exod. xx. shalt not swear falsely by the name of the Lord thy God." " I
am not an healer," i.e., I have not been of those that heal 3 a
college. "For in my house is neither bread nor clothing," i.e.,
There is not in my hand either Torah or Mishnah or Gemara.
And perhaps it is different here 4 . For if he had said to
them, I teach Gemara, they would have said to him, Tell us
something. But no, he cannot have feared detection, for
he might have said, that he had learned it but had now forgotten.
What is the meaning of the words "I am not an healer'"? They
mean, I am not a healer at all. But, after all, behold Rabba
said, Jerusalem was not laid waste till there ceased from it honest
Jer. v. 1. men, as it is said, " Run ye to and fro in the streets of Jerusalem,
and see now, and know, and seek in the broad places thereof, if
ye can find a man, if there be any that doeth justly, that seeketh
truth, and I will pardon her." There is no difficulty. The
one has to do with the words of the Law, the other with common
14 b business 5 . In the words of the Law there were honest men left, in
common business there were not.
Our Rabbis have taught thus : There is a matter concerning
Rabban Jochanan ben Zakkai, that he was riding upon his ass
and was travelling on the road, and R. El'azar ben Arakh 6 was
1 Not to be confused with Zera (p. 26) who had this sobriquet. See Juch.
p. 124 a. For Kattinah's son Daniel see p. 38 with note 2.
2 i.e., Do thou teach such things. 3 i.e., rule and teach.
4 Perhaps after all it may not be through honesty but from fear of
detection that he declines.
5 Lit., taking up and giving. See p. 78, note 6.
6 One of the five disciples of Jochanan ben Zakkai. For Jewish opinion of
him see Pirke Aboth, ii. 10, 11.
CHAGIGAH. 81
behind him, as driver. [El'azar] said to him, Rabbi, teach me a 14 b, i. 6.
section on the subject of the Chariot 1 . [Jochanan] said to him,
Have I not taught you thus, nor the Chariot with one, but if a man
do so, he must be a wise man and one who has much knoicledge
of his own*? [El'azar] said to him, Rabbi, allow me to say before
thee one thing which thou hast taught me 3 . [Jochanan] said to
him, Say on. Immediately Rabban Jochanan ben Zakkai dis-
mounted from the ass, and wrapped himself up 4 and seated him-
self upon the stone under the olive tree 5 . [El'azar] said to
him, Rabbi, wherefore didst thou dismount from the ass? [Jo-
chanan] said to him, Is it possible that thou shouldest investigate
the subject of the Chariot and that the Shechinah is with us, and
that the ministering angels accompany us, and that I should ride
upon the ass? Immediately R. El'azar ben Arakh entered upon
the subject of the Chariot and expounded, and there came down
fire from heaven and encircled all the terebinth trees which were
in the field. They all opened their mouths and uttered a song.
What was the song which they uttered ? " Praise the Lord from the Ps. cxlviii.
earth, ye dragons and all deeps... fruitful trees and all cedars... praise ' 9 *
ye the Lord." An angel 6 answered from the fire and said, This 7 is
the subject of the Chariot 8 . R. Jochanan ben Zakkai stood up and
kissed him upon his head and said, Rlessed be the Lord God of
Israel, who hath given to Abraham our father 9 a son who knoweth
to do wisely and to search and expound in the subject of the
Chariot. There is one who expoundeth well, but doth not perform
1 See p. 55, note 4. Of the two divisions of Kabbala there spoken of, the
Creation, and the Chariot or mode of government of the world, the latter was of
special interest to the Jews, as dispersed and persecuted by the Gentile
power.
2 See p. 55.
3 i.e., so as to shew that I come under the above-mentioned exception to the
rule.
4 The stricter Jews still on the Day of Atonement wrap the Tallith closely
round their heads, so as the better to concentrate their thoughts.
5 Cf. John i. 48.
6 The old reading according to the Tosaphoth was MlDil "|i6o, the angel of
death.
7 Lit., These are
8 Even the angels were eager to use any means for increasing their knowledge
on the subject of the Chariot.
For boasted descent from Abraham, cf. Mt. hi. 9, Lk. xiii. 16, John viii.
33, 39, Rom. ix. 7, Heb. vii. 5.
S. CH. 6
82 CHAGIGAH.
14 b, i. 23. well. There is one who performeth well, but doth not expound
well. Thou dost expound well and dost perform well. Blessed art
thou, Abraham our father, from whose loins hath come forth
El'azar ben Arakh.
And when these things were told to R. Joshua 1 , he and R. Jose,
the priest 2 , were travelling on the road. They said, Let us also
expound on the subject of the Chariot. R. Joshua opened his
mouth and expounded. And it was the day of the summer solstice 3 .
The heavens were wrapped in clouds, and there appeared the form
of a bow in the cloud, and the ministering angels were assembling
and coming to hearken, as the children of men assemble and come
to look on at the festivities of bridegroom and bride. R. Jose the
priest went forward and uttered these words before Rabban Jo-
chanan ben Zakkai, and he 4 said, Blessed are ye, and blessed is
she that bare you 5 . Blessed are mine eyes, that they have thus
seen. And also in my dream I and ye were resting upon Mount
Sinai, and a Bath-kol 6 was sent to us from heaven which said, Come
up hither, come up hither. Large banqueting chambers 7 are pre-
pared and fair coverlets are spread for you, you and your disciples
and your disciples' disciples, as fitted to attain to the third" degree
of blessedness.
Is it sol And yet there is a Baraitha to this effect. R. Jose
in the name of R. Jehudah says, These are the three consecutive
expositions 9 . R. Joshua explained things before his master R.
Jochanan ben Zakkai ; R. Akiba explained things before his master
R. Joshua; Chananiah ben Chakhinai 10 explained before his master
R. Akiba. But behold, R. El'azar ben Arakh was not thought
1 J. ben Clmnania. For him see p. 7, note 8.
2 He also was a pupil of Jochanan ben Zakkai, and is the author of a poem
used in the Temple Service.
3 When the sky should be cloudless. 4 Jochanan.
5 Cf. Lk. xi. 27. 6 See p. 67, note 2.
7 Lit., reclining places, banqueting couches (rpiKXivia).
8 i.e., the third of the seven, which (in an ascending scale) are, torches, lilies,
lightning, stars, the brightness of the firmament, the moon, the sun.
y Lit., pleasures, or gratifications, meaning three recitals of Kabbala. The
pupils repeated the lesson three times to their master, to ensure that they had
not made any mistake in their development of doctrine from his words.
lu A disciple of Akiba. He was one of five judges (variously enumerated,
but always including Ben Azzai and Ben Zoma) "qui coram sapientibus judica-
runt." See Wolf, ii. 834 for further particulars ; also Juch, 65 b.
CHAGIGAH. 83
worthy of a place with the three. No, for the principle is, He who 14 b, i. 35.
teaches and before whom others teach is considered worthy, while
he who teaches and before whom others do not teach is not con-
sidered worthy. But what do you say then to the case of
Chananiah ben Chakhinai? For others did not teach before him,
and yet he was considered worthy. Yes, for he taught at least
in the presence of one 1 who taught others.
Our Rabbis have taught, Four men went up into Paradise 2 , and
they were these, Ben Azzai 3 , and Ben Zoma 4 , Acher 5 , and R. Akiba.
R. Akiba said to them, When ye come near to the stones of pure
marble, do not say, Water, water 6 ! for it is said, "He that speaketh Ps. ci. 7.
falsehood shall not be established before mine eyes." Ben Azzai
gazed and died. Concerning him the Scripture says, "Precious in Ps. cxvi.
the sight of the Lord is the death of his saints." Ben Zoma
gazed and went mad, and concerning him the Scripture says, "Hast Prov. xxv.
thou found honey 1 Eat so much as is sufficient for thee ; lest thou
I viz., his master, while El'azar ben Arakh did not.
II D*nQ the Garden. This was a name borne by Kabbalistic literature, and
especially by the study of the Creation as opposed to that of " The Chariot."
Later, the word was applied to the perfect knowledge of the four methods of
interpretation, the names of which began severally with the letters of this
word, viz. (i) tX'3, literal, (ii) TD"1, secondary, suggestive, (iii) BTT expository,
allegorical, (iv) TlD, Kabbalistic, and again, to matters relating to the five
commandments enumerated by Maimonides (see Bernard's Selections from Yad
hachazukah, p. 109, note 5). The Tosaphoth on the passage in the text says,
"and they did not go up literally, but it appeared to them as if they
went up."
3 His full name was Simeon ben Azzai. He was skilled in the Law and
despised all other men's knowledge, as compared with his own. See Dr C.
Taylor, Sayings etc., p. 79, note 5, for interesting particulars regarding him, also
Wolf, ii. 864. See also p. 82, note 10. He and Ben Zoma were not ordained.
Hence they have not the title of Kabbi.
4 Simeon ben Zoma, a mystic. See Dr C. Taylor, p. 77, note 1, and Wolf,
ii. 863.
5 "inX (lit., another) is Elisha ben Abuyah, whose name was suppressed on
account of his dualistic (? Christian) heresies. His name stands for that of
the principal character in the Hebrew rendering of Goethe's Faust, Eine Tra-
godie in einer Hebraischen Umdichtung von Dr Max Letteris, Wien, 1865. See
also the substance of the Talmudic notices of Acher brought together in
Hershon's Genesis (The Pentateuch according to the Talmud), pp. 3537.
6 As the Queen of Sheba is said to have done in Solomon's Temple. So
Kabbalistic students might act, as unprepared for the depths of esoteric
teaching.
62
84- CHAGIGAH.
14b, ii.li.be filled therewith and vomit it." Acher cut the plants 1 . R.
Akiba departed 2 in peace.
They asked Ben Zoma, Quid de castratione canis? He said
Lev. xxii. to them, " Neither shall ye do thus in your land," meaning, All
the things that are done in your land ye shall not do.
They asked Ben Zoma, In re puellae gravidae what about the
high priest 3 ? Shall we take into consideration that which was dis-
cussed by Samuel? For Samuel said, Quoties velim, coire sine
15 a sanguine possum. Or perhaps it may be said, This case of
Samuel is not a usual thing. He (Ben Zoma) said to them, This
case of Samuel is not a usual thing. But we take into considera-
tion the possibility earn in balneo gravidam factam esse.
But against this view Samuel said, Omne semen coitus quod non
velut sagitta emittitur, non generat. But this may only mean
quod primo velut sagitta emissum est. Our Rabbis have taught
thus, There is a story about R. Joshua ben Chananiah, that he was
standing upon a high ridge of the Temple mountain, and Ben Zoma
saw him and did not stand up before him. He said to him, Whence
and whither tend thy thoughts, Ben Zoma ? He said to him, T was
considering the interval between the upper and the lower waters 4 ,
and there is only between the two a bare three fingers' breadth,
Gen. i. 2. as it is said, " And the spirit of God was brooding upon the face
of the waters," like a dove which broods over her young with-
out touching them. R. Joshua said to his disciples, Ben Zoma
is certainly still out of his mind. "And the spirit of God was
brooding upon the face of the waters." When was it doing so?
On the first day ? But the division between the upper and lower
Gen. i. 6. waters was on the second day, for this is what is written, " and
let it divide the waters from the waters." And about what
1 i.e, in some way made a bad use of his learning. It probably means either
(i) that he corrupted the text of the Law, or (ii) that his heresy, according to his
enemies, consisted " in assuming the separate existence of two or more co-equal
Deities, instead of merely distinct Intelligences [like the branches of a plant] in
the one essence." So Hershon, p. 37.
2 i.e., came out from his contemplation.
3 An ordinary priest might take a widow (see p. 71, note 1), the high priest
not, but only a virgin out of his own people, and here again it was a matter of
discussion whether these last words did not confine him to one of a priestly
family.
4 Thus shewing that he was studying the Creation and not " the Chariot."
CHAGIGAH. 85
is the interval ? R. Acha bar Jacob said, About the thickness 15 a, i. 16.
of a hair. And our Rabbis say, The interstices between closely
fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say
Rab Asi, said, Like two cloaks that are spread out together, and
there are some who say with regard to it, Like two inverted cups
that are pressed together.
Acher cut the plants 1 . It is of him that the Scripture says,
"Suffer not thy mouth to cause thy flesh to sin." What Eccles. v.
was the matter referred to? He saw the Metatron 2 , to whom *
is given the permission to sit to record the merits of Israel.
He 3 said, We are taught that in heaven there is no sitting
clown nor anger nor back 4 nor weariness. Are there God for-
bid! two First Principles 3 ? They brought out the Metatron
and gave him sixty strokes with a lash of fire. They said to
him, What is the reason that, when thou sawest him, thou didst
not rise up before him ? He was given permission to strike out the
merits of Acher. There came out a Bath-Kol and said, " 'Return, Jer. iii. 14.
O backsliding children,' except Acher." He said, Inasmuch as that
1 It is said that Acher's evil conduct arose either (i) from his father's having
dedicated him to the study of the Law for the sake of the honour which that
study would bring him, and not for the honour of God, or (ii) because shortly
before his birth his mother, when passing a boarding-house, where roast pig was
being cooked, desired to taste it !
2 The derivation and meaning of the name are doubtful. The chief views
are, (i) from the Chaldee "Itp? = custodivit, or (ii) = Greek /jltjwtwp (ni)vurr)s), the
messenger, delegate of God, or (iii) from the Greek /xera and Opovos, he who sits
behind the throne of God, where his office is to record the merits of Israelites,
or (iv) from the Latin Metutor,=praecursor, the Angel who went before Israel in
the wilderness (Exod. xxiii. 20, xxxii. 34, xxxiii. 2). Frequent mention is made
of the Metatron in Rabbinical literature. Some identified him with Enoch,
others with an Angel called D?iyn "lb> , prince of Vie world, others again (in the
3rd cent, a.d.) even with our Lord. Unlike angels, who have but one foot, and
that a calf's foot (for this idea see p. 74), the Metatron has two feet, and there-
fore can (and is alone permitted to) sit in heaven, as, unlike the angels,
he combines Divine with human characteristics. When the Metatron heard
Acher enquire whether there were two First Principles, he ought to have risen
in horror at the thought. By not doing so, he gave an occasion to err, and hence
his punishment.
3 Acher.
* For the angels have eyes all round them, that all may constantly see God.
Cf. Ezek. i. 6.
5 i.e., Is then Dualism the right faith?
86 CHAGIGAH.
15 a, i. 24. man 1 is excluded from yonder world 2 , let him go and enjoy himself in
this world. Acher went forth into evil courses 3 . He went forth
and met a loose woman. He solicited her 4 . She said to him, Art not
thou Elisha ben Abuyah ? He pulled up a radish from the gai'den
on the Sabbath and gave it to her. She said, He is another 5 .
Acher asked this question of R. Meir c , after he (Acher) had
gone forth into evil courses, and said to him, What is the meaning
Eccles.vii. of the passage, "God hath even made the one side by side with
the other?" He said to him, Every thing which the Holy
One, blessed be He, created, He created with its counterpart.
He created mountains, He created hills. He created seas, He
created rivers. He said to him, R. Akiba thy teacher did
not say so 7 , but he explained it as meaning that He created righte-
ous, He created sinners. He created the garden of Eden, He
created Gehenna. To every individual belong two shares, one in
the garden of Eden, and one in Gehenna. If a man is meritorious
and righteous, he receives his own portion and also the portion of
his neighbour in the garden of Eden. If he has incurred guilt,
and is a wicked man, he receives his own portion and also the por-
tion of his neighbour in Gehenna. R. Mesharshia" said, What
Is. lxi. 7. is the Scripture proof? As regards the righteous, it is written,
"Therefore in their land 9 they shall possess double;" as regards the
Jer. xvii. wicked it is said, "And break them with a double breach."
18.
1 Meaning himself.
2 Lit., that (i.e., the future) world.
3 Probably meaning, that he became a Christian, or joined some Gnostic or
other sect, whose doctrines were more or less tinged by Christianity.
4 Lit. she is solicited (by him).
6 i.e., a changed man from what he was before. One account is that it was
from this circumstance that he got the nickname of Acher (another).
6 A disciple of Akiba, and said to have been descended from a Roman general
named Nero, who was sent to overthrow Jerusalem, but embraced Judaism. He
was Vice-President of the College of Jerusalem, when Simeon, son of Gamaliel II.
and father of Rabbi, was President. Such was the estimation in which he was
held (see however p. 94, note 4) that he was called D?iyn "TIN, light of the world.
He died about a.d. 130. See further in Juch. 72 6; Wolf, ii. 850 and iv. 410;
Etheridge, pp. 79, 80.
7 The objection consisting in the fact that these are not, strictly speaking,
opposites.
8 Perhaps a son of Rabba, and disciple of Abai. See Bartolocci, Biblioth.
Rabb. in. 690.
8 i.e., in the world to come.
CHAGIGAH. 87
Acher asked this question of ft. Meir, after he ' had gone forth 15 a, ii. 2.
into evil courses. What is the meaning of the passage, " Gold and Job xxviii.
glass cannot equal it : neither shall the exchange thereof be vessels '"
of fine gold." He said to him, These are the words of the Law,
which are difficult to buy as vessels of gold and vessels of pure gold,
and are easily lost- as vessels of glass. He said to him, R.
Akiba thy teacher did not say so, but he explained it as meaning
that as vessels of gold and vessels of glass, although they are broken,
may be mended, so a disciple of the wise, although he have sinned,
may be mended. He said to him, Do thou also turn thyself
back 3 . He said to him, I have already heard from behind the
curtain 4 , "'Return, backsliding children,' except Acher." Jer. iii.
Our Rabbis have taught thus, There is a story about Acher, 14#
that he was riding upon his horse on the sabbath 5 , and R. Meir
was walking behind him to learn the Law from his mouth. He
said to him, Meir, turn thee backwards, for I have already measured
by means of my horse's hoofs up to this point the limit of a sabbath
day's journey. He said to him, Do thou also turn thyself
back. He said to him, And have I not already said to thee,
I have already heard from behind the curtain, " ' Return, O back-
sliding children,' except Acher?" He 6 forced him to enter
a place of instruction. He 7 said to a child, Repeat for me thy
verse. He said to him, " There is no peace, saith the Lord, unto the Is. xlviii.
wicked."' He brought him into another synagogue. He said to a""
child, Repeat for me thy verse. He said to him, " For though thou Jer. ii. 22.
wash thee with lye, and take thee much soap, yet thine iniquity is
marked before me." He brought him into another synagogue. He
said to a child, Repeat for me thy verse. He said to him, "And 15b
thou, when thou art spoiled, what wilt thou do? Though thou er ' 1V * "
clothest thyself with scarlet, though thou deckest thee with orna-
ments of gold, though thou enlargest thine eyes with paint, in vain
dost thou make thyself fair, etc." He brought him into another
synagogue, until he had brought him into thirteen" synagogues.
They 9 all repeated to him in the same way. In the last one he
said to him 10 , Repeat for me thy verse. He said to him, "But unto Ps. 1. 16.
1 Acher. - i.e., broken.
3 i.e., amend thy ways, repent. 4 i.e., in secret. See p. 92.
5 A thing which was not lawful. 6 Meir.
7 Acher. < A lucky number in Jewish estimation.
9 The children. w The child.
88 CHAGIGAH.
15 b, i. 7. the wicked ' God saith, What hast thou to do to declare my statutes,
etc. 1 ?" That child was a stammerer. It sounded as if he' had
said to him, And to Elisha 2 said God. Some say that there was a
knife by his side, and that he cut him in pieces and distributed
him among the thirteen synagogues, but some say that he only
said, If there had been a knife in my hand, I would have cut him
in pieces.
When Acher died 3 , they said, Let him not be brought into
judgment, but let him not be admitted to the world to come. Let
him not be brought into judgment, because he studied the Law ;
but let him not be admitted to the world to come, because he
sinned. R. Meir said, It were good to bring him to judgment,
but also to admit him to the world to come. Would that I might
die, that I might cause smoke to go up from his grave 4 . When R.
Meir died 5 , smoke went up from the grave of Acher. R. Jochanan
said, A mighty deed it was to consign his teacher to the flames 6 .
There was one among us, and we found not a way to deliver him.
If I take him by the hand, who will snatch him away from me.
He also said, Would that I might die, and extinguish the smoke
from his grave. When R. Jochanan died 7 , the smoke ceased from
the grave of Acher". The public mourner uttered this expression
over him, Even the keeper of the door of Gehenna 9 stood not
his ground before thee, O our teacher.
A daughter of Acher came to Rabbi. She said to him, Rabbi,
give me some food. He said to her, Whose daughter art thou?
She said to him, I am the daughter of Acher. He said to her,
Is there still of his seed in the world? And yet it is written,
Job xviii. "He shall have neither son nor son's son among his people, nor
any remaining where he sojourned." She said to him, Remember
his study of the Law, and remember not Lis deeds. Immediately
there came down tire, and consumed the seat of Rabbi. Rabbi
wept and said, And if those who disgrace themselves through it 10
1 v ii\- " vfhfo
3 Lit., when the soul of Acher was at rest.
4 In token that he is in course of purification from sin.
Lit., when the soul of R. Meir was at rest.
6 Ironically. The meaning is, Anyone could do that, but who shall be able
to deliver him ?
7 See notes 3 and 5.
8 Thus shewing that his purification from sin had been accomplished.
Satan. 10 The Law.
CHAGIGAH. 89
are honoured thus, how much more those who obtain praise through 15 t>. i. 24.
their use of it 1
And R. Meir thus explained the Law from the mouth of Acher,
viz.. And behold Rabbah bar bar-Channah 1 said that R. Jochanan
said, What is the meaning of the passage, " For the priest's lips Mai. ii. 7.
should keep knowledge, and they should seek the law at his mouth,
when he is the messenger of the Lord of hosts." It means, if the
teacher be like the messenger of the Lord of hosts, let them seek
the Law at his mouth, and if not, let them not seek the Law at his
mouth.
Resh Lakish said, R Meir was reading the Scriptures. He
came upon this passage and expounded thus, "Incline thine ear, and Prow xxii.
hear the words of the wise, and apply thine heart unto my know- '*
ledge." It is not said, unto their knowledge, but " unto my know-
ledge 2 ." R. Chanina 3 said, From this passage we learn it, "Hearken, Ps. xlv. 10.
O daughter, and consider, and incline thine ear; forget 4 also thine
own people and thy father's house, etc." It would appear that
the passages 5 are difficult to reconcile. But no, there is no
difficulty. The one is the case of an adult, the other of a young
person.
When R. Dimi came, he said, They say in the "West", R. Meir
was eating a date and threw away the stone. Rabba expounded
the meaning of the passage, " I went down into the garden of Cant. vi.
nuts, to see the green plants of the valley, etc." Why are the *
disciples of wise men likened to a nutl It is to tell thee that,
just as, although this nut be soiled with mud and dirt, what is in
the heart of it is not therefore rejected, so also, although a disciple
of a wise man has sinned, his study of the Law is not rejected.
Rabbah bar Shela met Elijah and said to him, What is the
Holy One, blessed be He, doing? He said to him, He hath uttered
doctrine in the name of all our other Rabbis, but in the name of
R. Meir He hath not uttered. He said to him, Why? He an-
swered him, Because he learned doctrine from the mouth of Acher.
1 This Babbah was a contemporary of Rab. He told wonderful tales, with
assonances, in the style of the Arabian nights. See Wolf, ii. 880.
5 The point of the remark is the same as in Mt. xxiii. 3.
3 A contemporary of R. Ashi. See p. 6, note 1.
* i.e., listen but forget.
5 viz., the two just quoted, as compared with Mai. ii. 7.
6 In Palestine, as opposed to Babylonia.
90
CHAGIGAH.
15b, il. 4. He said to him, Why? R. Meir found a pomegranate. He ate
its inside, and cast away its husk. He 1 said to him, He 2 is at this
moment saying, Meir my son is speaking and says, At the time
that men were afflicted, what language did the Shechinah use? I
have a lightness 3 in my head. I have a lightness in my arms.
If the Holy One, blessed be He, is thus grieved, when the blood
of wicked men is poured out, how much more, when the blood of
righteous men is poured out.
Samuel came upon R. Jehudah, who was swinging upon the
bolt of a door 4 , and weeping. He 5 said to him, Oh, clever one",
why weepest thou? He said to him, Is it a small thing that is
Is. xxxiii. written concerning our Rabbis 7 , "Where is he that counted, where
18# is he that weighed, where is he that counted the towers?" "Where
is he that counted?" for they counted all the letters that are in the
Books of the Law. "Where is he that weighed?" for they weighed
the light and the heavy things which are in the Law. " Where
is he that counted the towers?" for they taught three hundred
doctrines concerning the tower which flies in the air". And R.
Ami said, Three hundred questions were treated by Doeg and
Ahithophel 9 concerning the tower which flies in the air. And
there is a canonical Mishnah. Three kings 10 and four private per-
sons 11 have no position in the world to come, and we what will
there be for us? He said to him, Oh, clever one, there was
uncleanness 12 in their hearts.
What of Acher 13 ? Greek melody 14 ceased not from his mouth.
Elijah. The Holy One.
3 A euphemism for heaviness.
4 As the Rabbis were wont to do by way of exercise.
5 Samuel.
fi Lit., long-(sharp-)toothed one.
7 i.e., about those of them who, like Acher, go into evil courses.
8 A very obscure expression. It is conjectured to mean a balloon, and that
the question to which allusion is here made is whether it came under the same
rules as a tower as regards contracting uncleanness. Rashi however under-
stands it to be a tent.
9 In 1 Sam. xxi. 8 (E. V. 7) Doeg is called WV")T\ "V3N, an expression ex-
plained by the Rabbis to mean (Saul's) chief Rabbi. For the reason why
Ahithophel bears with the Rabbis a similar character, see 2 Sam. xvi. 23.
10 Jeroboam I., Ahab, Manasseh.
11 Balaam, Doeg, Ahithophel, Gehazi. 12 Lit., clay.
13 i.e., How did he fall from grace?
14 Perhaps, Christian hymns.
OHAGIGAH. 91
They said about Acher, that at the time when he stood up to go 15 b, ii. 23.
out of the college, many heretical 1 books used to fall from his lap.
Nimus the weaver 2 asked R. Meir this question, Does all wool
which goes down to the dyeing vat come up with the right colour 3 ?
He said to him, All which was clean while on its mother's 4 back
does so come up: all which was not clean while on its mother's
back does not so come up.
R. Akiba went in to Paradise in peace and came down from it
in peace. And it is of him that the Scripture says, " Draw me ; Cant. i. 4.
we will run after thee." And also the angels of the ministry
sought to thrust away R. Akiba 5 . The Holy One, blessed be He,
said to them, Leave this elder, for he is worthy to avail himself
of my glory.
What did he 6 expound] Rabbah bar bar-Channah said that 16 a
R. Jochanan said, "And he 7 came 8 from the ten thousands of holy Deu t-.
ones." He is clearly marked 9 among His ten thousand. And R.
Abohu said, "The chiefest 10 among ten thousand." He is a sign 11 Cant.v.10.
among His ten thousand. And Resh Lakish said, " The Lord of Is. xlviii.
hosts is His name." He is Lord amid His host. And R. Chia bar '
Abba 12 said that R. Jochanan said, "The Lord was not in the wind: 1 Kings
and after the wind an earthquake; but the Lord was not in the X1X .
1 Lit., books of tbe wanderers (from the truth).
I At no time was it a disgrace to the most learned Jew to practise a trade.
See note on R. Isaac Naphcha, p. 115, note 2. E. Jochanan was called "6l3Di"l,
the sandal- (shoe-)maker. Cf. Acts xviii. 3.
3 i.e., Do all who study the Law gain piety therefrom? The reference is still
to the case of Acher.
4 The sheep's.
5 On the principle, Noscitur a sociis.
6 Akiba.
7 The Lord.
8 The Talmud makes a play on the word for, And he came (Nn&0), as
though it was equivalent to And his sign (iniXl).
9 Lit., He is a sign. This, recognised as it was by Akiba when he entered
Paradise, might therefore, it is hinted, have been perceived by Acher on
a similar occasion, who would not then have fallen into the grievous error of
thinking, when he saw the Metatron sitting, that he was a second God.
10 ^n, dagul.
II NDJ^R , dugma (deiyfw.), a further play on words.
12 A contemporary of Rabbi. See interesting notices of him in Etheridge,
p. 89, and a list of his works, ibid., p. 142.
92 CHAGIGAH.
earthquake : and after the earthquake a fire ; but the Lord .was
not in the fire: and after the fire a still small voice. And behold,
the Lord passed by."
Our Rabbis have taught thus, Six things are said with regard to
demons, three in which they are like the angels of the ministry, and
three in which they are like the children of men : three like the
angels of the ministry, viz., they have wings like the angels of the
ministry, and they float from one end of the world to the other
like the angels of the ministry, and they know what is about to be,
as the angels of the ministry know it. Know thou mightest
think, This cannot be. Yes, but they hear behind the curtain '
like the angels of the ministry. And three in which they are
like the children of men, viz., they eat and drink like the children
of men, they are fruitful and multiply like the children of men,
and they are mortal like the children of men.
Six things are said with regard to the children of men, three in
which they are like the angels of the ministry, and three in which
they are like beasts : three like the angels of the ministry, viz., they
have knowledge like the angels of the ministry, and they go with
stature erect like the angels of the ministry, and they speak in
the sacred tongue 2 like the angels of the ministry; three like the
beasts, viz., they eat and drink like the beasts, and they are fruitful
and multiply like the beasts, and they relieve nature like the
beasts.
Everyone who gazes into four things, it were a mercy for him,
had he not come into the world at all. It is all right as
regards what is above and what is beneath, and what is after-
wards. This is all well and good, but before what was, was 3 .
R. Jochanan and R. Eliezer say, both of them 4 , There is a
parable concerning a king of flesh and blood, who said to his
servants, Build me a great palace 5 upon the dunghill. They went
1 See p. 87.
2 Hebrew, thus identifying " the children of men" with Israel.
3 i.e., It is easy to see why it is forbidden to speculate upon what is above
( = God), what is beneath ( = Gehenna), what is afterwards (i.e., after this world
has ceased to exist), for in all such speculations as these men may easily fall
into impiety; but why should that which happened before the world was, be
objected to, for in this case, unlike the others, we are dealing with facts ?
4 When these two Rabbis agreed which was seldom the case the matter
might be considered as established.
s pB^S i.e., palatia.
CHAGTGAH. 93
and built it for him. It was not thenceforward the king's pleasure, 16 a, i. 27.
to remember the dunghill which had been there 1 .
Everyone, who does not respect the glory of his Maker, it would
have been a mercy for him that he had not come into the world.
What is the case here meant] R. Abba said, This is the man
who gazes into the rainbow 2 . R. Joseph said, This is the man who
commits a transgression secretly. In support of the explanation
that it means the man who gazes into the rainbow, it is written,
"As the appearance of the bow that is in the cloud in the day of Ezek. i.
rain, so was the appearance of the brightness round about." This
is the appearance of the likeness of the glory of the Lord. R.
Joseph said, The explanation that this is the man who commits a
transgression secretly, agrees with the view of R. Isaac, for R.
Isaac said, Every one who committeth a transgression secretly is as
though he jarred the feet of the Shechinah, as it is said, " Thus Is. lxvi. 1.
saith the Lord, the heaven is my throne, and the earth is my
footstool 3 ." Is it so] and yet R. El'a the elder 4 said, If a man
sees that his evil nature is mastering liim, let him go to a place
where they do not know him, and let him put on black garments,
and cover himself with black, and do what his heart desireth, but
let him not profane the name of God openly. There is no
difficulty. The one is the case of a man who has found a means
of checking 5 his evil nature, the other of a man who has not found
a means of checking his evil nature.
R. Jehudah in the name of R. Nachniani the interpreter of
Resh Lakish expounded the saying, Every one who gazes upon
three things, his eyes grow weak, viz., upon the bow, and the prince,
and the priests : upon the bow, for it is written, "As the appear- Ezek. i.
ance of the bow that is in the cloud in the day of rain, so was... 28 -
the appearance of the likeness of the glory of the Lord;" upon
the prince, for it is written, "And thou shalt put 6 of thine honour Numb.
xxvii. 20.
1 Meaning that God is willing to forget the sinful nature which is found at
bottom in the hearts of even the most pious of His servants.
- The rainbow, as representing the glory of God, was not to be regarded too
closely.
3 Therefore to go to any dark place of the earth in order to commit sin, is to
dishonour God's footstool.
4 A contemporary of R. Jonathan (see Juch. Ill a), for whom see p. 76, note 8.
5 The Heb. verb is connected with ?|3, the hollow of the hand.
6 The Heb. has Fin31 ? thus supplying an instance of a minute variation of
reading, as compared with the Massoretic text fifing.
94 CHAGIGAH.
16 a, ii. 9. upon him." He that gazeth upon the priests this has to do with
the time that the House of the Sanctuary was in existence, when
they stood upon their platform and blessed Israel in the Ineffable
Name 1 .
R. Jehudah in the name of R. Nachmani the interpreter of
Resh Lakish expounded this question, viz., What is the meaning
Mic. vii. 5. of that which is written, "Trust ye not in an evil one 2 , put ye
not confidence in a guide 1 ?" It means, if the evil imagination say
to thee, Do thou sin and the Lord will forgive, be not per-
suaded, as it is said, " Thou shalt not trust in an evil one,"
and "an evil one" is nothing but the evil imagination, as it is said,
Gen. viii. "for that the imagination of man's heart is evil," and there is
21
Jer iii 4 n0 "g u ^ e " but the Lord, as it is said, "Thou art the guide of
my youth." Perhaps thou wilt say, Who witnesseth against
me % The stones of a man's house and the timbers of his
Hab. ii. 11. house, these witness against him, as it is said, "For the stone shall
cry out of the wall, and the beam out of the timber shall answer
it." And wise men 3 say, The spirit of a man witnesseth against
Mic. vii. 5. him, as it is said, "Keep the doors of thy mouth from her
that lieth in thy bosom." What is this that lieth in a man's
bosom? One says, This is his spirit; R. Zarika 4 says, The
two angels of the ministry which lead him, these witness against
Ps. xci.ll. him, as it is said, "For he shall give his angels charge of thee, to
keep thee in all thy ways." And wise men say, A man's limbs
Is.xliii.12. testify against him, as it is said, "Therefore ye 5 are my witnesses,
saith the Lord, and I am God."
1 Cf. the following: "In what way is the sacerdotal blessing performed?... In
the temple they say the Name, as it is written [i.e. the TeTpaypafifxaTov], in tbe
provinces with the substituted name [i.e. Adonai]. Mishit. Sota, vii. 6." Taken
from Dr Sinker's Art. Benedictions, Diet. Chr. Ant. i. 198.
2 Beading yi , evil, for JH , a friend. The latter reading is of course the
correct one, as shewn by the parallelism of the clauses.
3 For N"3m, the margin of the Lemberg text reads D'HEIX B^l, and there
are who say, an expression which in the Talmud signifies E. Nathan, who
flourished a.d. 121, as the contemporary of Simeon ben Gamaliel II., just
as DHIIX, others, is used to designate B. Meir, who flourished at the same time.
See p. 86, note 6. The omission of the names of these two celebrated Babbis
was, according to Jewish tradition (Tal. Bab. Horaioth, 13 b, ii. 29), a penalty
for their hostility to the above-mentioned Simeon, president of the Academy.
See the story as given by Wolf, iv. 419.
4 A disciple of Jochanan.
1 Ye, that is, your whole bodies, including therefore the limbs.
CHAGIGAH. 95
MlSHNAH.
II. (2) Jose ben Joezer says 1 that a man is not to lay on 16 a, 11.27.
his hand 2 , but Joseph ben Jochanan says that a man is to lay it;
Joshua ben P'rachyah 3 says that a man is not to lay it, but Mattai 4
the Arbelite 5 says that a man is to lay it. Jehudah ben Tabbai 6
says that a man is not to lay it, but Simeon ben Shetach 7
says that a man is to lay it. Shemaiah 8 says that a man is to
lay it, but Abtalion 9 says that a man is not to lay it. Hillel
1 Jose (margin, Joseph) ben Joezer and Joseph ben Jochanan formed the
first of five pairs who successively carried on the tradition from the time of
Antigonus of Socho (b.c. 190) to that of our Lord. "Their chronology cannot
be precisely determined. Herzfeld (Gesch. 11. 140) gives their dates b.c. as
follows : (a) the two Josephs, 170 ; (/J) Jehoshua and Matthai, 140 110 ;
(7) Jehudah, 100; Shime'on, 90; (5) Shema'iah and Abtalion, Qo 35;
(e) Hillel, 30. The last date ( = 100 years before the destruction of the temple)
is given in Shabbath 15 a [ii. 24]." Taylor, p. 28, note 9. See the rest of that
note and the two that follow it for particulars as to Joezer. When there was a
disagreement among the Mishnic teachers, the decision of Joezer was ruled by
the Rabbis that followed as the one which should prevail. It was said that until
after Joezer's time (cf. Introd. pp. vii, viii,) disputations as to the meaning of
the Law were unknown. See note by M. Wolkenberg in Hershon's Genesis (The
Pentateuch according to the Talmud), p. 373, 120. See also Wolf, ii. 847,
and a long notice of Joezer in iv. 362 6.
2 Upon a sacrifice. This depends on the principle that upon a festival a
man must not use the services of any living thing.
3 The Rabbinic story (see Sanhedrin, 107 b, a passage omitted however in
expurgated editions) is that he was a sorcerer and fled with the infant Christ to
Egypt, and that Christ brought back from Egypt beneath His skin magical
powers thus procured. See also the story in Wagenseil's Tela ignea Satanae,
Toldos Jeschu, p. 7; Wolf, ii. 843, iv. 366370; Eth. p. 29.
4 This is an emendation from Nittai (^nj) of the Talmud texts. See Wolf,
ii. 855.
5 The Palestinian Arbela, here referred to, now called Irbid, was on the
borders of the lake of Galilee, W. of Mejdjel. See Neub. Geog. du Talmud,
p. 220.
6 See Wolf, ii. 839, and (for him and Simeon) iv. 3717.
7 He received some Greek culture through a sojourn in Alexandria. See
notices of him in Dr C. Taylor, Sayings etc., p. 31, note 19, and in Eth. pp. 29,
30. See also Wolf, ii. 865.
8 See Wolf, ii. 865, and for him and Abtalion, Wolf, iv. 377 8; Taylor,
p. 32, note 21; Eth. p. 32. The fathers of Shemaiah and Abtalion were
proselytes.
9 See (besides the above references) Wolf, ii. 809.
96 CHAGIGAH.
16 a, ii. 32. and Menahem 1 did not differ. Menahem went out 2 . Shammai
entered in. Shammai says that a man is not to lay it. Hillel
says that a man is to lay it. The first of these several pairs
were prince-presidents, and those second to them were vice-
16 b presidents 3 .
Gemaea.
Our Rabbis have taught, In the three former pairs, which say
that a man is not to lay 4 , and in the two latter pairs which say
that a man is to lay, the first were prince-presidents and the second
vice-presidents. These are the words of R. Meir. But wise
men say, Jehudah ben Tabbai was vice-president, and Simeon ben
Shetach was prince-president. Who is the author of that
teaching? For the converse would appear to be the case, because
our Rabbis have taught thus, viz., that R. Jehudah ben Tabbai
said, May I see 5 the consolation of Israel 6 , if I have not slain a
false 7 witness so as to oppose the Sadducees 8 , when they say, False
witnesses are not put to death, until the condemned person shall
have been put to death. Simeon ben Shetach said to him, May I
see 9 the consolation of Israel, if thou hast not shed innocent blood ;
1 See Wolf, ii. 851.
2 i.e., left the Sanhedrin because be thought it would be more profitable to
enter the king's service. See below, p. 98, note 1.
3 This part of the Mishnah is corrupt, and not even grammatical (2N
for ni3K). For the prince-presidents (DWtW) and the vice-presidents
(p n*3 nilN) see Glossary.
4 They say it, inasmuch as the superior in each pair says it.
5 Meaning the reverse. For the euphemism, cf. Rashi's interpretation of
the last clause of Exod. i. 10, viz., " and drive us out of the land."
6 Cf. Lk. ii. 25.
7 This sense of the verb DDT is taken from its use in Deut. xix. 19 ("he had
thought to do etc.") and the Eabbis argued, that when the Scripture seemed in
tbat passage to speak of one, it really meant two witnesses, for it required two
to put a man to death. If Jehudah ben Tabbai had killed two false witnesses,
he would have been so far right.
8 The Pharisees and Sadducees agreed that both witnesses must be proved
guilty of perjury, before either of them could be visited with the punishment
due to the person whom they accused, had he been guilty. On the other hand
the Pharisees asserted, and the Sadducees denied, that this punishment ought to
be inflicted on them, in case it had not yet been inflicted on the person wrong-
fully sentenced by their means.
9 See note 5.
CHAGIGAH. 97
for behold, wise men have said, False witnesses are not to be put 16 b, i- 16.
to death, until they are both proved to be false, and they are not
beaten, until they are both proved to be false, and they do not have
to refund money, until they are both proved to be false. Forthwith
Jehudah ben Tabbai undertook that he would not teach doctrine
(Halachah) except in the presence of Simeon ben Shetach. All
the days of Jehudah ben Tabbai he used to stretch himself upon
the grave of the slain man, and his voice was heard, so that the
people wondered 1 , saying that it was the voice of the slain man.
He said to them, It is my voice; know ye that tomorrow he 2 will
be dead, and his 3 voice will not be heard. R. Acha bar Rabba said
to R. Ashi, But perhaps he prayed him earnestly to forgive 4 him,
or perhaps he called him before the judgment seat. Who is the
authority for this view 5 ? If thou sayest, It is all right according
to R. Meir, who said, Simeon ben Shetach was vice-president, and
R. Jehudah ben Tabbai was prince-president, this accords with his
teaching doctrine in the presence of Simeon ben Shetach, but if
thou sayest, Our Rabbis are right, who say, Jehudah ben Tabbai was
vice-president, Simeon ben Shetach was prince-president, how should
the vice-president teach doctrine in the presence of the prince-
president] No, what is the meaning of "he undertook]" He
spoke in reference not to teaching but to combination 6 , Even if
men combine, yet will I not combine.
Menahem went out 7 , Shammed entered in, etc. Whither did he
go out? Abai said, He went out to destruction 8 . Rabba said,
He went out for the service of the king. There is also a Baraitha
to this effect, that Menahem went out for the service of the king, and
there went out with him eighty pairs of disciples clothed in Syrian
1 Lit., thought. s i.e., I.
3 i.e., my.
4 "DVD, infin. Kal.
5 viz., that Jehudah ben Tabbai undertook not to teach Halachah except in
the presence of Simeon ben Shetach.
6 Lit., in reference to those combining, i.e., combining for the purpose of
outvoting a decision of Simeon ben Shetach. sp, to purify, hence, to solder,
and so, to combine.
7 The "and" is not in the Mishnah. See p. 96.
8 Heb. IM3TFI. The word occurs in the Bible only in Numb, xxxii. 14, "an
increase (of sinful men)," A. V. and R. V. On account of this passage the word
always bears a bad sense in later Hebrew.
S. CH. 7
98 CHAGIGAH.
16 b, ii. 7. robes'. R. Shemen bar Abba 2 said that R. Jochanan said, Let
the sabbath rest be by no means a light thing in thine eyes 3 ; for lo,
the laying on of the hands is only prohibited on account of the
Sabbath rest, and the great men of the nation were divided upon
the matter. That is self-evident. But as this is a case of a
Sabbath rest which clashes with a positive command, there was
need of it 4 . But this also is self-evident. It was to meet the
objection of the person who says, In the matter of the laying on of
the hands itself 5 men are divided. We learn from this that it is in
the matter of Sabbath rest that they are divided. Ramai bar
Chama said, Learn hence that we require the laying on to be done
with all one's strength, for if thou dost imagine that we do not
require it to be done with all one's strength, how is the idea of
work involved in the laying on of the hands"? Some people
Lev. i. 2, 4. adduce the passage, "Speak unto the sons of Israel. ..and lie shall
lay his hand." The sons of Israel lay on their hands, but the
daughters of Israel do not lay on their hands. R. Jose and R.
Ishmael say, Daughters of Israel lay on their hands by permission 7 .
R. Jose said, Abba El'azar related to me the following story: Once
we had a calf belonging to the sacrifices of peace-offerings, and we
brought it to the court of the women, and the women laid their
hands upon it, not because the laying on of the hands belongs to
women, but so as to gratify the women. And if thou dost imagine
we require the laying on of the hands to be done with all one's
strength, dost thou mean to say that in order to gratify women we
introduced work into holy things"? But do we not learn hence that
we do not require it to be clone with all one's strength? Nay,
by all means I will grant you that we require it to be done 1 ' with
1 Whom he thus led away from a life of study. See p. 96.
2 See p. 40, note 9.
:t The danger of its being held to be such lay in its being only a negative
thing, the abstaining from work.
4 Viz., the direction telling which command should give way.
r ' Apart from the question whether this act does or does not infringe upon
sabbath rest, is the laying on to be done with all the strength, or not ?
8 Lit., How does he work in laying on?
7 And not by commandment.
8 In other words, would we allow women to do work on a Sabbath, when
they at least, whatever be the case with men, cannot justify this work by the
plea of a divine command ?
9 In the case of men.
CHAGIGAH. 99
all one's strength. He said to them 1 , Rest* your hand upon it. 16. b, ii. 31.
If so, it was not because the laying on of the hands belongs to
women that it was done 3 . Thou inayest conclude that it has
nothing at all to do with the nature of the laying on of the
hand. R. Ami says, He is establishing two things 4 ; one that
it has nothing at all to do with the nature of the laying on of the
hands, and the other that it was done in order to gratify the
women. Rab Papa said, Learn hence, Sides, and not the head
only, are forbidden ; for if thou dost imagine that sides are allowed,
might they not lay hands on the sides 1 But no ; learn hence that
sides are forbidden. R. Ashi said, Even if thou sayest, Sides are 17 a.
allowed 5 , yet that avails nothing, for everything which is along
the course of the back, as the sides are, is as the back 6 .
MlSHNAH.
II. (3) The house of Shammai say, Men bring peace-offer-
ings on a festival, and do not lay their hands on them 7 , but not
burnt offerings 8 ; but the house of Hillel say, Men bring both
peace-offerings and burnt-offerings, and lay their hands on them.
(4) In the case of the day of Pentecost which falls upon
the eve of a Sabbath, the house of Shammai say, The day for
sacrificing is after the Sabbath, but the house of Hillel say,
There is no day for sacrificing after the Sabbath 9 ; but they
1 i.e., El'azar said to the women.
Lit. , touch, as opposed to any considerable pressure.
* Bat merely to gratify them, and as constituting (in their case) an informal
act.
4 Lit., He says one thing and more.
5 In that they are not formally prohibited.
6 And therefore, as the back will naturally include the head, sides are already
forbidden by implication.
7 Because in the case of peace-offerings, according to the house of Shammai
(not so that of Hillel) the laying on of hands may be done before the festival
commences.
8 Because in the case of burnt-offerings the laying on of hands must take
place immediately before they are offered, and this is forbidden by the house of
Shammai to be done on a festival.
9 This is obviously ambiguous, and may mean either (a) that the sacrifice is
to be omitted altogether, or (b) that they are to sacrifice (and eat) on the festival
itself (Friday). The Talmud proceeds (p. 101) to discuss which is the meaning,
and decides for (fc).
72
it;
100 CHAGIGAH.
17 a, i. 9. both admit that, if it fall upon a Sabbath, the day for sacrificing
is the day after the Sabbath. A high priest is not to clothe
himself in his costly garments 1 , but it is allowed in case of
a mourning or of a fast, but this is not to confirm the words
of those who say, Pentecost is after the Sabbath 2 .
Gemara.
R. El'azar said that R. Oshaia said, How is it that in regard to
Pentecost offerings are transferable all seven days? It is because
Deut. xvi. it is said, " In the feast of unleavened bread, and in the feast
of weeks, and in the feast of tabernacles." Holy Writ compares
the Feast of Weeks with the Feast of Unleavened Bread 3 . As in
the Feast of Unleavened Bread offerings are transferable all seven
days, so in the Feast of Weeks offerings are transferable all seven
days. But, it is objected, I might say by parity of reason,
Holy Writ compares it with the Feast of Tabernacles. As in the
Feast of Tabernacles offerings are transferable all eight days, so in
the Feast of Weeks offerings are transferable all eight days. But
then the eighth day in the Feast of Tabernacles is a festival
apart. Yes, they say indeed that the eighth day is a festival
apart, but this only applies to matters connected with the lots,
season, festival, korban, psalm, blessing 4 .
1 On that Sunday.
i.e., his so clothing himself on a day of mourning or fasting, and thus
marking that the day has at least a semi-festive character (which days of mourn-
ing or fasting are considered by the Jews to have) is not to be taken as
arguing any agreement with the doctrine of the Sadducees, who said that in
the passage, Lev. xxiii. 15, "Sabbath" means JV*N12 ri3>=the ordinary 7th
day of the week, and that therefore the Pentecost, as being " the morrow after
the Sabbath," must fall on the 1st day of the week (Sunday).
3 Hence it follows that whatever is true of the one is true also of the other.
4 The Heb. expresses each of these six by the initial letter of the word only,
(i) 'D, lots (0-1*9, a lot) refers to the fact that on the eighth day lots were not
drawn in connexion with the offering of bullocks for the prosperity of the
heathen world. These were offered on the first seven days of the Feast (see
Numb. xxix. 12 34) to the numbers consecutively of 13, 12, 11, 10, 9, 8, 7.
The lots were cast to prevent confusion in the offering of sacrifices, by deter-
mining the part which each priest should take in the ceremonies connected
with them, (ii) 'f stands for the words i"l$n |DT, thix time, which occur at the
end of one of the Benedictions used on the 8th day of the Feast and which
were held to imply that the time or season was to be regarded as a new one,
CHAGIGAH. 101
But as for the case of transferable offerings, they are trans- 17 a, ii. 1.
ferable as from the first day. For there is a canonical Mishnah, Chag.
viz., He who has not kept the Feast on the first high holiday of the ^l/^
festival, nevertheless keeps all the festival, even up to the last high 20 b, i. 23,
holiday. If thou layest hold on much, thou dost not hold it, if f^^ 1 *
thou layest hold on a little, thou holdest it '. But with a view to what i b, ii. 13.
teaching has the All-merciful One written the Feast of Tabernacles?
It is in order to compare it with the Feast of Unleavened
Bread. As the Feast of Unleavened Bread requires remaining
over night, so the Feast of Tabernacles requires remaining over
night. And whence do we get that? Because it is writ-
ten, "and thou shalt turn in the morning and go to thy tents." Dent. xvi.
There is a canonical Mishnah, In the case of the day of Pentecost '
which falls upon t/te eve of a Sabbath, the house of Shammai say, The _
day for sacrificing is after the Sabbath, but the liouse of Hillel say, 17 a , i. 6.
Tliere is no day for sacrificing*. Do you not think that it means
that there is no day at all for sacrificing ? No; it cannot mean
that a day for sacrificing is not necessary. What then does it
mean? We learn from this that we are to bring the sacrifice on
its own day 3 ? But how can this be? for they have discussed
this point once already 4 , for we have a canonical Mishnah, viz., The Chag.
house of S/uimmai say, Men bring peace-offerings on a festival and * 7 a * 3 *
do not lay their hands on them, but not burnt offerings; but the liouse
of Hillel say, Men bring both peace-offerings and burnt-offerings and
lay their hands on them. I reply, No; there is no superfluity.
For the passage is necessary. For, if he had let me hear only the
and not as a mere continuation of the seven day festival, (iii) "1 for ?jn, a
name for festival. See p. 7, note 1. (iv) 'p for fin;? a special offering, (v) 'V
for "W, a special psalm then sung, (vi) '2 for i"l3"}3 , a special blessing used on
the occasion.
1 Therefore (the Talmud means) do not claim the right to offer heave -
offering on the 8th day. Be content with the parallel of the seven days of Pass-
over. For the proverb in the text, cf. ]TJ\1 SppiDJT^S, He who does too much
detracts from the whole (lit., everyone who adds, lessens), mentioned by Dr K.
Kohler, Hebraica, Oct. 1888, p. 3; cf. also the French proverb, Qui trop
embrasse mal etreint.
5 The expression is ambiguous. See p. 99, note 9.
3 i.e., on the day of Pentecost, even though a Friday.
* Therefore, if this were the meaning here, the passage would be super-
fluous, a thing which is impossible in Holy Writ.
102 CHAGIGAH.
17 b, i. 11. second paragraph 1 , I should not have doubted through hearing it
only, that the house of Shammai insist that men are not to sacrifice
on the day of Pentecost, because it is possible to do so on the
morrow, but, unless I had a distinct paragraph to the contrary, I
should have said thus, They agree as regards the possibility of
doing it on the morrow 2 with the house of Hillel % and if he had
let me hear only the first paragraph, I should not have doubted
through hearing it only, that the house of Hillel say that men
may sacrifice because it is impossible to do so on the morrow,
but according to this I should have said, They agree as regards the
impossibility of doing it on the morrow 2 , with the house of Sham-
mai. Hence the second paragraph was necessary 4 .
But it may be objected 5 , He who has not kept the Feast for the
seven days of the Passover, and the eight days of the Feast of Taber-
nacles, and the first high holiday of Pentecost, he cannot afterwards
keep the Feast. Do you not think, then, that the high holiday
of Pentecost is not the day of sacrificing 1 But, if so, do we
gather from it that there is but one day of sacrificing 1 1 should
rather say, days of sacrificing. But it may be objected, Rabba
bar Samuel" taught, The Torah says, Number the days and sanctify
the month, Number the days and sanctify the Pentecost. As the
first day of the month is established by counting, so the Pentecost
is established by counting. Do you not think that he has settled
the matter from the analogy of the first day of the month 1 As the
first day of the month is one day, so the Pentecost must be one day.
Rabba said, Nay, consider that thou mayest be in error.
Perhaps in the case of the Pentecost men number days and do not
number weeks 7 . But yet Abai said, There is a command to number
Lev. xsiii. days, for it is written, "Ye shall number fifty days"," and there is a
1 i.e., second in the order in which it stands in the Gemara.
2 The Sabbath.
:i Whereas the first paragraph says that with the house of Shammai it is
"the day after the Sabbath."
* As shewing that even on a festival (e.g., the Sabbath) according to the
house of Hillel "men may bring etc."
Lit., Come, hear. See p. 77, note 6.
(i A contemporary of Shesheth, for whom sec above, p. 38, note 6."
7 This, put as a question, is followed by Abai's dis])roof of such a supposition.
The Pentecost, he points out, is not an analogous case to that of the 1st day of
the month, for the former, unlike the latter, is calculated not by days only, but
by weeks as well.
8 It may be noted in this connexion that the words li> t$ av/j.ir\r)povcT6ai
CHAGIGAH. 103
command to number weeks, for it is written, " Seven weeks shalt 17 b, ii. 8.
thou number unto thee," and again the expression Feast of Weeks Deut. xvi.
is found.
A member 1 of the house of R. Eliezer ben Jacob 2 taught thus, Lev. xxiii.
21 ''" >
Holy Writ says, " And ye shall make proclamation," "and when ye ' ""'
reap.'" What is this Feast in which thou makest proclamation and
reapest ] Thou must reply, This is the Feast of Pentecost. When
is it ] If I am to say, On the high holiday, how is reaping lawful
on a high holiday ] But dost thou not think that it means as well
on the subsequent days 3 ? And although this has been said already
by R. El'azar quoting R. Oshaia, nevertheless what R. Eliezer ben
Jacob said was necessary 4 . If I had only the words of R. El'azar
quoting R. Oshaia, I should say, As on the subsequent days of the
Feast of Unleavened Bread the doing of work is prohibited, so on
the subsequent days of the Feast of Pentecost also the doing of
work is prohibited.
We learn the truth about this from R. Eliezer ben Jacob a . And
if I had only the words of R. Eliezer ben Jacob, I should not have
known how many days were meant 6 . We learn the truth about this 18 a
from R. El'azar quoting R. Oshaia.
And Resh Lakish said, "And the feast of the harvest," what Exod.
is this Feast on which thou feastest and reapest 1 Thou
("was fully come" A.Y.; not so R.V.), used of Pentecost in Acts ii. 1 (cf. the
use of the same expression in Luke ix. 51), have been supposed by some to refer
to the Jewish custom (derived from the use of the word nto'DTl in Lev. xxiii.
15 in reference to this feast), that in the case of Pentecost the festival was not
considered to have begun till the completion of the previous day, in this case the
49th from the Passover. In the case of all other holidays (the weekly Sabbath
included) the festival begins to be kept half an hour or more before sunset.
1 Meaning one who acted as his private chaplain or confessor, and whose
duty it was to tell him daily of his shortcomings. R. Solomon ben Loria was
the last who kept such a member of his household. See a reference to Baybi as
discharging this duty for Nachman, p. 121.
- He saw the second Temple, and died at the age of 80 years, about a.d. 130.
See Juch. 57 a ; Wolf, ii. 809.
3 Lit., (days for) postponed payments, i.e., sacrifices deferred from the first
till a later day of the festival.
4 And thus is not superfluous.
5 Inasmuch as he shews us that in some respects, e.g., reaping, they are
ordinary days.
6 For he only tells us that they are days when we reap, but not their
number.
104 CHAGIGAH.
18 a, i. 4. must reply, This is the Pentecost. When is it 1 If I
am to say, On the high holiday, how is reaping lawful on a
high holiday ? But dost thou not think that it means as well on
the subsequent days ? R. Jochanan said, But regard it thus.
The Feast of Ingathering what is this Feast in which there is
an ingathering ? Thou must say, This is the Feast of Taber-
nacles. When is it ? If I am to say, On the high holiday,
how is work lawful on a high holiday ? But if I am to say, On one
of the ordinary middle holidays, how is work lawful on one of the
ordinary middle holidays? But it means the Feast which comes
at the season of ingathering ; and so in this case also the Feast
which comes at the season of harvest. Consequently both are of
opinion that on the ordinary middle holidays the doing of work
is forbidden. Whence do we obtain these statements ' 1
Exod. Because our Rabbis have taught, "The feast of unleavened bread
xxm. 15. s halt thou keep seven days." This teaches us that on the middle
holidays it is forbidden to do work. These are the words of R.
Jeshaiah 2 . R. Jonathan says, The above proof is not necessary.
I can prove it by an argument a fortiori. For if on the first and
seventh days of the Feast which have not got a holiday before them
and after them, the doing of work is prohibited, then on ordinary
middle holidays, which have a holiday before them and after them,
is it not just that the doing of work should be prohibited ?
But, it is replied, Let the six days of Creation 3 bear witness against
this interpretation, which have a holiday before them and after
them, and yet the doing of work is permitted. Nay, it is
rejoined, how are the six days of Creation a parallel case? For they
have no additional sacrifice as the middle holidays have. Thou
mayest say in reply, In the case of an ordinary middle holiday, as it
has an additional sacrifice, let the first day of the month bear testi-
mony, for on it there is an additional sacrifice, yet the doing of
work is permitted. Nay, it is rejoined, how is the first day of
the month a parallel case ? For it is not called a holy convoca-
tion. Thou mayest say in conclusion, In the case of an ordi-
nary middle holiday which is called a holy convocation, seeing that it
is called a holy convocation, it is only just that the doing of work
Lev. xxiii. should be prohibited. There is another Baraitha, " Ye shall do
no servile work," that is to say, that on an ordinary middle holiday
1 i.e., On what passage in Scripture can we base them?
- Of Osha. See p. 7, note 5. His date is uncertain.
3 i.e., Of the ordinary week.
CHAGIGAH. 105
the doing of work is forbidden. The following are the words 18 a, ii. 12.
of R. Jose the Galilean. R. Akiba says, It was not necessary 1 ,
for lo, He 2 says, " These are the set feasts 3 of the Lord, etc." Lev. xxiii.
With reference to what is the Scripture speaking 1 If to the first
day, Behold, it has been already called a sabbath-day 4 ; if to the
seventh day, Behold, it has been already called a sabbath-day;
behold, the Scripture can be speaking only of an ordinary middle
holiday, to teach thee that the doing of work is forbidden thereon.
There is another Baraitha, viz., " Six days thou shalt eat blistered Deut. xvi.
cakes', and on the seventh day there shall be a prohibition of '
work to the Lord." As on the seventh day work is prohibited, so
on the six days work is prohibited 6 . I should have thought
perhaps, as on the seventh day there is a prohibition from all work,
so on the six days there is a prohibition from all work. But no ;
for the teaching says, And on the seventh day there is a prohibition,
thus indicating that on the seventh day there is a prohibition from
all work, and that on the six days there is not a prohibition from all
work. Behold, Holy Writ has communicated it only to wise men,
to tell thee which is a forbidden day and which is a lawful day,
which is forbidden work and which is lawful work.
But it is allowed in case of a mourning or of a fast, but this is
not to confirm tlie wards of those tc/io say, Pentecost is after the
Sabbath'. And here there is a matter told 8 as follows : And Alexis
died in Lod, and all Israel assembled to mourn him, and R. Tar-
phon forbad them because it was the high holiday of Pentecost.
"High holiday". Thou mightest have thought, If it was a high
1 To have this discussion ; for the conclusion follows from the passage which
Akiba proceeds to quote.
' - God.
3 The same word as that rendered middle holiday.
4 And therefore it would be tautology to say this again.
5 So the Jews explain JYI-SO, on the ground that Exod. xii. 39, by adding to
the words JTI-VO Jlijty (round blistered cakes) the words, "for it [the dough]
was not leavened," implies that it might have been so, in other words that
HVVD of itself does not necessarily imply absence of leaven.
6 Lit., " As the seventh is prohibited, so the six are prohibited." And so
subsequently.
7 In the Heb. there are two slight inaccuracies in the quotation of the
Mishnah, for which see p. 100.
8 Or, according to the margin of the Heb. text. And lo, there is a Baraitha,
a matter.
106 CHAGIGAH.
18a,ii. 20. holiday, how could the people have come? But I will tell you. It
was because it was the day of sacrificing. There is no difficulty.
The one case ' was that in which the holiday had fallen upon the
first day of the week 2 , the other case is that in which the holiday
has fallen on the Sabbath 3 .
MlSHNAH.
18 b II. (5) Men wash their hands for common 4 food and for
second tithes and for heave offering, but for hallowed things' 5
they dip. For the sin offering 6 , if a man's hands be defiled, his
whole body is defiled.
(G) If he have dipped for common food, he has credit as
clean for common food, but is forbidden tithe ; if he have dipped
for tithe, he has credit for tithe, but is forbidden heave-offering ;
if he have dipped for heave-offering, he has credit for heave-
offering, but is forbidden hallowed things ; if he have dipped
for hallowed things, he has credit for hallowed things, but is
forbidden sin offering. If he have dipped for a weightier thing,
he is free for a lighter thing. If he have dipped and have not
got credit for it 7 , it is as though he had not dipped.
(7) The garments of a common person are defiled by pres-
sure 8 for 9 Pharisees; the garments of Pharisees are defiled by
pressure for those that eat heave-offering; the garments of those
that eat heave-offering are defiled by pressure for those that
partake of hallowed things ; the garments of those that partake
of hallowed things are defiled by pressure for those that partake
1 That of Alexis.
2 Followed by tbe day of sacrificing, with regard to which Tarphon spoke.
3 In which case the day of sacrificing will fall on the first day of the week,
an accidental coincidence, and not to be considered as giving countenance to
the view (which savoured too much of Christian customs to be acceptable)
that Pentecost is to be kept on the day after the Sabbath, i.e., on Sunday.
4 Not meaning, ceremonially unclean.
B See p. 115, note 6.
6 Referring to the water of the ashes of purification, into which men dip
their hands to rid themselves of sin.
7 By his not having done it with intention.
8 i.e., are looked upon as affected by uncleanness arising from pressure.
9 i.e., as regards their use by.
CHAGIGAH. 107
of sin offering. Jose ben Joezcr was pious and in the priest- 18 b, i. 9.
hood, and yet his apron 1 was defiled by pressure for those that
partake of hallowed things. Jochanan ben Gudgodah was one
who ate his ordinary food all his days with observance of the
laws of purification which belong to hallowed things, and yet
his apron was defiled by pressure for those that partake of sin
offering.
Gemara.
For common food and tithe how can washing of hands be needed"?
For I can adduce against this Mishnah the following, viz., The Bikkurim,
heave offering and the tirstfruits involve to one who transgresses "." ' ? ,
with respect to them death and compensation to the amount of one
fifth part beyond the price, and it is forbidden to strangers 3 to
share in them, and these are the property of the priest and are mixed
with one hundred and one things 4 , and they are subject to the
washing of hands and waiting till the going down of the sun. Lo,
this is the case with heave-offering and tirstfruits, but it is not the
case with tithe, much less with common food. There is a difficulty
when we place tithe against tithe, and there is a difficulty when we
place common food against common food 5 . It is all right in the
case of tithe against tithe. It does not present a difficulty. The
one opinion is that of R. Meir, and the other that of our Rabbis.
For there is a canonical Mishnah, Everything which is subject to Chullin
the duty of going to the water, as far as the scribes have taught*, E 3 ?' L^
i i i Sota30a,
denies hallowed things, but only disqualifies' heave-offering and ii. 4.
1 For wiping his bands after washing.
5 Lit., Who (is there that can say that he) needs washing of hands ?
:! Not meaning Christians, or even Gentiles, but simply those not descended
from Aaron.
4 i.e., in case they are liable to be offered to God as tirstfruits, they must, in
order to be exempted, have become mixed with at least that number of similar
objects, so as to be undistiuguishable from them.
5 The difficulty lies in the apparently contradictory directions about both
tithe and common food, as gathered from the two Mishuahs.
6 i.e., even in the cases of extra strictness which they impose by way of "a
fence to the Law " (Pirke Aboth i. 1).
7 i.e., after such touching, holy things do, but heave-offering does not,
communicate the uncleanness to other things. Nevertheless the heave-
offering is disqualified; i.e., the priest cannot then eat it.
108 CHAGIGAH.
18 b, ii. 5. leaves common food and tithe unaffected. These are the words of
R. Meir, but wise men consider tithe affected 1 .
But, you may say, there is a difficulty, where we place common
food against common food. There is no difficulty. The one
case 2 has to do with eating, the other 3 with touching.
R. Shimi bar Ashi deals with * the matter thus. Up to this point
our Rabbis disagree with R. Meir only as to the eating of the tithe,
but as regards the touching of the tithe and the eating of common
food they do not disagree. But suppose that both the one and the
other refer to eating, and still there is no difficulty. The one has to
do with eating bread, the other with eating fruits. For R. Nachman 5
said, Every one who washes his hands for fruit is over scrupulous
and affected 6 .
Our Rabbis have taught thus, He that washes his hands if he
does it with intention \ his hands are clean ; if he does it without
intention, his hands are unclean. And so he that dips his hands"
if he does it with intention, his hands are clean; if he does it without
intention, his hands are unclean. And yet there is a Baraitha,
Whether he does it with intention or not, his hands are clean.
R. Nachman said, There is no difficulty. The one 9 has to do with
19 a common food, the other 10 with tithe.
And what is your authority for saying 11 that common food 13 does
Chullin not want intention % Because there is a canonical Mishnah,
' '. If a wave of water, which is let loose and contains forty seahs, falls
upon a man or upon vessels, they are clean. For it teaches that a
man is like vessels. As vessels have no intention, so a man has " no
intention. But whence do you gather that he has no intention 1
Perhaps we are dealing with the case of a man sitting and watching
I Lit., prohibited in (the case of) tithe.
- Where washing of hands is required.
3 Where it is not required.
4 Lit., seizes.
5 A colleague of Hunna. For the latter see p. 11, note 6.
II Lit., " is puffed up in spirit," and is proud of it, in a word, priggish.
7 As a religious act.
8 Dipping the hands implied a higber degree of purification than washing.
8 i.e., the latter.
10 i.e., the former.
11 Lit., Whence dost thou say?
13 i.e., tbe washing for it.
13 i.e., need have.
CHAGIGAH. 109
when the wave shall be let loose. And ' vessels are like a man. As 19 a, i. 7.
a man utters his intention, so in the case of vessels persons exercise
intention for them. And when thou sayest, It is the case of
a man sitting and watching, what is the good of the story, for in
that case he has an intention] Thou mightest have thought,
It is to set a limit ". Perhaps otherwise he would have gone to dip
himself in a collection 3 of stagnant rain-water. Thus also we limit
it to the first fall, on account of the second 4 being unlawful. "We
learn from this that we are not to limit it. And what is your
authority for saying 5 that men do not dip in the second fall 1
Because there is a Baraitha, viz., Men dip in the first, but do not
dip in the second, that they may not dip in the air. But we
also learn it 6 hence, for there is a canonical Mishnah, If fruits Makhshi-
have fallen into the midst of a reservoir of water, and if one whose
hands are unclean should reach out and lay hold of them, his hands
are clean, and the fruits are clean 7 . But if lie did this that he might
wash his hands, his hands are clean, but the fruits are unclean 8 .
Rabbah put this question to R. Nachman, Thou saidst, He who
dips for common food and has credit for common food, is forbidden
tithe. If he claims credit, he has it ; if he does not claim credit,
he has it not 9 . Nay, but it means, Although he has credit for
common food, he is forbidden tithe. He put this further
1 Suggested as an equally probable way of explaining the collocation of
"man" and "vessels" in the Mishnah just quoted.
8 By making it necessary that he should dip himself in running water
containing not less than -10 seahs.
3 Rashi reads nvHn. The word may be connected with vSup.
4 The word D'S'S, translated above "second," but literally stones (some-
times, however, a tent or baldacehino), is here explained to mean, the falling
water, which after the first rush is broken up into a number of small, quickly
moving drops (likened to stones), and thus not sufficient to guarantee cleansing.
5 See p. 108, note 11.
6 That intention is not required.
7 On the principle that intention is not required. "Are clean:" lit., do
not (come under the rule), If there shall be put (water upon fruit, it shall be
unclean).
8 As having been wet, and then drawn out by one who, while exercising
intention, did not exercise it on the fruits, but only on the washing of his hands.
9 He would say, Thus to make dipping and having credit for it to be two
distinct things (as though the first were possible without the second) is at
variance with the general principle that a person's own word is to be taken in
such matters.
110 CHAGICxAH.
19 a, i. 27. question to him, There is a Mishnah as follows, If he have dipped
and have not got credit for it, it is as though he had not dipped f . Do
you think it means, that it is as though he had not dipped? Cer-
tainly not, but it means that it is, as though he had not dipped for
tithe. But the case supposed is that of one who has dipped for
common food. He considered and brought this refutation.
He 2 went out and speculated and found that there is a Baraitha,
viz., If a man have dipped and have not credit, he is forbidden tithe,
but is free for common food. R. Eliezer said, If he have dipped
and gone up, he may hold himself fit for any thing that he desires.
But they 3 reply, If, while he had still one foot in the water,
lie considered himself fit 4 for a smaller thing, lie may consider
himself fit for a greater thing; if he had gone up, he may not any
more consider himself fit. Don't you think that this means, that
he may not consider himself fit for any thing at all? No; while
he had still one foot in the water, although he considered himself
fit for a smaller thing only, he may consider himself fit for a greater
tiling; if he have gone up, then, if he did not think of himself as fit
for any particular thing, he may consider himself as fit, but if he did
think of himself as fit for a smaller thing, lie may not consider
himself as fit for a greater thing. Who is the Mishnah teacher'
who says, While he had still one foot in the water? R.
Mikvaoth, P'dath says, It is R. Jehudah, for there is a canonical Mishnah,
If a collection of water is measured, and there are in it exactly
forty seahs, and two men go down and dip one after the other,
the first is clean, and the second is unclean. R. Jehudah said,
If the feet of the first are still in contact with the water, the
second also is clean. R. Nachman said that Rabbah bar Abuali
said, There is a disagreement on the point among the weighty sayings
of our Rabbis, but, if it is a case of passing from uncleanness to
cleanness, all agree that the second also is unclean, and this is the
opinion of R. P'dath. There are some who say that R. Nach-
man said, that Rabbah bar Abuah said, There is a disagreement
as regards passing from uncleanness to cleanness, but among the
weighty sayings of our Rabbis all agree that the second also is clean.
And here there is a divergence from R. P'dath. Ola said,
1 p. 106. - The Talmudic teacher.
' The Gemaric teachers. 4 Lit., had credit.
6 For all statements, if they are to be of any value, must in the Bud 1'
deduced from a Mishnah, and the Mishnah from the Bible.
CHAGIGAH. Ill
They 1 asked this question of R. Jochanan, According to R. Je- 19 a, ii. 21.
hudah how is it 2 as regards dipping needles and forks on the head
of the first? Is there the case of draw and go down 3 according
to R. Jehudah? and is there not the case of draw and go up ac-
cording to him 4 ! or perhaps there is also the case of draw and
go up according to him. He said to him, This is an old story.
There are, suppose, three depressions in the bed of a stream, the
upper and the lower and the middle one. The upper and the lower
are each of the size of twenty seahs, and the middle one of forty
seahs, and collection 5 of stagnant rain-water stretches between
them 6 ] R. Jehudah said, Meir used to say, A man may dip in the
upper one 7 . And yet there is a Baraitha, viz., R. Jehudah says,
Meir used to say, A man may dip in the upper one, but I s say in 19 b
the lower one and not in the upper one. He said to him, If
it be a Baraitha, I withdraw my remark 9 .
He that dips for common food and has credit for common food,
etc? According to whom does our Mishnah run"? It is a
saying of our Rabbis 12 , for they make a distinction between common
food and tithes. But against this view let me quote the latter
part of the Mishnah, The garments of a common person are defiled
by pressure for Pharisees; the garment* of Pharisees are defiled by
pressure for those timt eat heave-offering 13 . This is" in accordance
1 The men of the Academy.
2 The law.
3 If any one has not less than forty seahs of water falling on him, and it
goes on to some one below him, the lower person (on Jehudah's principle that
cases of "draw and go down" are valid) receives the blessing also. If "draw
and go up" is valid, then in the case above adduced the needles and forks
may receive the cleansing.
4 If '"draw and go up" holds, "draw and go down" must also hold, for
common experience teaches the latter to be true.
5 See p. 109, note 3.
6 The middle pool, being stagnant, cannot be used as a religious bath.
7 On the principle of "draw and go up."
8 As admitting only the principle of " draw and go down."
9 Lit., If it be a Baraitha, it is a Baraitha.
10 Not an accurate quotation. See for the words of the Mishnah p. 106.
Lit., Who teach this?
12 Unnamed, the " wise men " so often quoted. See p. 59, note 4.
u We should have expected, if this part is to agree with the earlier part, that
tithe would have come in (between Pharisees and heave-offering) as one term of
the series. To insert it is in fact the solution of Acha bar Ada. See below.
14 Lit., They go.
112 CHAGIGAH.
19 b, i. 8. with R. Meir, who says, Common food and tithe are exactly the
same. Then is our conclusion to be that the former part is the
teaching of our Rabbis, and the latter part that of R. Meir?
Yes, the former part is the teaching of our Rabbis, and the latter
part that of R. Meir. Rab Acha bar Ada 1 teaches in the latter
part five orders 2 , and establishes it all according to our Rabbis.
Rab Mari said, Learn from this that common food which is
treated with observance of the laws of purification belonging to
20 a hallowed things, is like hallowed things. Wherefore ? Is it
because he does not include it 3 among the orders? No; for perhaps
this is the reason that he does not include it among the orders, that,
if it were likened to heave-offering, behold, we have been already
taught about heave-offering, and if it were likened to common
food, behold, we have been already taught about common food, for
there is a Baraitha 4 , viz., common food which is treated with ob-
servance of the laws of purification belonging to hallowed things,
behold, it is nevertheless as common food. R. El'azar in the
name of R. Zadok says, Behold it is as heave-offering.
But observe what we learn from the latter part of the Mishnah.
Jose ben Joezer was pious and in the priesthood, and yet his apron
was defiled by pressure for those that partake of hallowed things. Jo-
chanan ben Gudgodah was one who ate his ordinary food all his
days with observance of the laws of purif cation which belong to
hallowed things, and yet his apron was defiled by pressure for
tlvose that partake of sin offering. Of sin-offering, yes; of
hallowed things, no. Wherefore he 5 considered, Common food
which is treated with observance of the laws of purification belong-
ing to hallowed things is like hallowed things. R. Jonathan ben
El'azar said, A man's neckcloth has fallen from him. He says to his
neighbour, Give it to me, and uncleanness is communicated to him.
1 A disciple of Eab, and a very old man in the time of Rabba. See
Juch. 107 b.
2 He in fact substitutes a different form of Mishnab, one including five
(and not only four) degrees, and thus solves the difficulty. The five are,
Pharisees, tlwse who eat tithe, those who eat heave-offering, those who eat
hallowed things, those who puiify themselves with the ashes of the sin-offering.
3 The ordinary food.
4 |3n of the Heb. text, meaning, There -in a canonical Mishnah, must, as the
margin of the Lemberg text points out, be an error for &03J1, There is a
Baraitha.
5 The Mishnah teacher. 6 Lit., given.
CHAGIGAH. 113
R. Jonathan ben Amram said, A man's Sabbath clothes have 20 a, i. 17.
been exchanged for his common clothes, and he has put them 1 on;
they are unclean 2 . R. El'azar bar Zadok 3 said, There was the case
of two women, companions, whose clothes were exchanged at the
baths, and the matter came before R. Eliezer and he pronounced
them unclean. R Oshaia objects to him, But regard it thus.
It follows that if a man stretch out his hand to a basket to take
a piece of wheaten bread, and there come into his hand a piece of
barley bread, in this case also he is made unclean 4 . And if thou
sayest, Yes, in this case also; but yet there is a Baraitha, viz., He
that guards the cask, presuming that it is wine, and it is found
to be a cask of oil it is clean so far as not to cause uncleanness.
But granting that 5 , let me point out the last words 6 . But
it is forbidden to be eaten. "Wherefore R. Jeremiah said, This is
the case of one who says, I have guarded it as regards unclean-
ness, but not as regards separation. And what is the meaning
of this securing in a half and half way 7 ? There is such a thing,
and yet there is a Baraitha, If a man stretches out his hand into
a basket, and the basket is upon his shoulder, and the scraper 8 is
inside the basket, and it 9 is in his mind as regards the basket, but
is not in his mind as regards the scraper, the basket is clean but the
scraper is unclean. The basket is clean, you say. Does not the
scraper make the basket unclean? No; for one vessel does not
make another vessel unclean, but it may make unclean what is in
the basket. Rabena said, This is the case of one who says, I have
guarded it as regards its uncleanness, but not as regards its separa-
tion.
On all sides there is a difficulty. And again Rabbah bar Abuah
objects, There is the case of a certain woman who went before
1 The latter.
2 Owing to the probability that they have contracted some uncleanness,
from the comparative want of care which he would take of them.
3 Flourished about a.d. 250. See Wolf, ii. 869.
4 Because the barley bread may have been unclean. For, as he did not
intend to touch it, he will not have taken proper precautions.
5 TDPt3?l, lit., Let it be according to your taste.
6 viz., "clean, so far as not to cause uncleanness."
7 Lit., in part.
8 nSiaO' a shovel, or instrument for dividing cakes of figs. But see Buxt.
p. 482 for other senses.
9 Purity.
S. CH. 8
114 CHAGIGAH.
20 a, ii. 3. R. Ishmael and said to him, Rabbi, I wove this garment in accord-
ance with the laws of purity, but it was not in my mind to guard
it in purity. But in the course of the minute enquiries which
R. Ishmael was making, she said to him, Rabbi, a woman in a con-
dition of ceremonial uncleanness pulled at the cord along with me.
R. Ishmael said, How great are the words of the wise which they
have spoken, viz., If it is in one's mind to guard it, it is clean;
if it is not in one's mind to guard it, it is unclean. Again, there is
the case of a certain woman, who went before R. Ishmael and said
to him, Rabbi, I wove this cloth in accordance with the laws of
purity, but it was not in my mind to guard it. But in the course of
the minute enquiries which R. Ishmael was making, she said to him,
Rabbi, my thread broke, and I fastened it with my mouth 1 . R. Ish-
mael said, How great are the words of the wise which they have
spoken, viz., If it is in one's mind to guard it, it is clean ; if it is not
in one's mind to guard it, it is unclean.
It is all right as regards R. El'azar son of R. Zadok. For
we may observe that each woman says, My neighbour is wife of
a common person, and she turns her attention from her 2 . It is
all right as regards R. Jonathan ben Amram also. For we may
observe that inasmuch as a man pays great attention to his Sabbath
clothes, he has taken his thoughts from the others 3 . But as to
R. Jonathan ben El'azar, we may observe that a man will pay 4
attention to the hands of his neighbour. R. Jochanan said, It
may be presumed that no man attends to what is in the hand of his
20b neighbour? Does he not? And yet there is a Baraitha, viz.,
Behold, a man's 5 muleteers and his workmen are laden with clean
things ; although he 6 is distant from them more than a mile 7 , his
clean things are still clean j but if he say to them, Go and I will
come after you, then when they are out of his sight", his clean things
1 Though herself ceremonially clean, she had, or might have had, some
spittle in her mouth, remaining from the time before she had cleansed herself.
2 As hopeless ; whereas, if she had thought that her neighbour might be
carefully trained in purity, she would have watched her, lest either of them
should contract uncleanness. The general principle is, that, if the thoughts
are withdrawn from the matter, the danger of impurity at once supervenes.
3 The common ones.
4 T2JJ3 is either 3rd sing. (3 for * as in Syriac), or 1st plural.
5 Lit., his. 6 The owner.
7 rti, millia (passu um).
8 Lit., when his eyes are hidden from them.
CHAGIGAH. 115
become unclean. How is the inconsistency in this Baraitha to 20 b, i. 6.
be explained 1 ? R. Isaac Naphcha* said, The earlier part means,
when he cleanses his muleteers and his workmen. Therefore,
if so, the latter part should also refer to the same. No ; for a
common person is not careful as regards touching his neighbour.
But, if so, this would hold good for the beginning also. Per-
haps it may mean, when he comes to them by some by-way 3 .
But, if so, this would hold good for the latter part also. Nay ;
but the true explanation is, "When he said to them, Go and I will
come after you, their minds were set completely at rest 4 .
May our return be to thee, " Men are not to expound, etc. 5 "
J pie
MlSHNAH.
III. (1) Weightier rules hold in hallowed things 6 than in a
heave-offering 7 ; for we may cleanse 8 vessels in the midst of vessels
for a heave-offering but not for hallowed things 9 . The outsides
1 Lit., How does the beginning differ? how does the end differ?
* Naphcha, i.e., the blacksmith. For this word as title of a Rabbi see p. 11,
note 7.
3 Lit. , by a crooked way.
4 They felt that he was likely to leave them to themselves, and so became
careless.
5 See p. 55, note 2.
6 Kodesh (CHp), translated as above in Deut. xxvi. 13, is the technical name
for that which is subjected to the most solemn form of dedication to God.
Houses, vessels, food, etc., may be thus dedicated. In the last-named case only
a priest can partake of that which is thus offered.
7 The heave-offering was that which the Israelite had to present from his corn
to the priest, and the latter alone was allowed to partake of it. See Numb. xv.
18 21. The amount is not fixed in the Law, but the Rabbinic rule (Mishnah,
T'rumoth, iv. 3) was that from the 40th to the 60th part should be paid accord-
ing to the liberality of the giver. A further point of difference between heave-
offering and hallowed things was that the former could be eaten throughout
Palestine, the latter in Jerusalem only.
8 Lit., dip.
9 e.g., the ceremonial cleansing of cups in a basket need not in the former
case, but must in the latter, be performed separately from the cleansing of the
basket itself.
82
116 CHAGIGAH.
20 b, ii. 1. and the inside and the place for laying hold are reckoned as
distinct 1 in the heave-offering but not in the hallowed things. He
that takes up that which has been made unclean by pressure 2
may offer the heave-offering but not the hallowed things. The
garments of those that eat the heave- offering are unclean
through pressure with regard to hallowed things. The manner
of the heave-offering is not as the manner of the hallowed things.
For in the case of hallowed things one loosens a knot and wipes 3
and cleanses and afterwards ties up again, but in the case of a
heave-offering he ties up and afterwards cleanses 4 .
(2) Vessels finished in purity 5 need cleansing for hallowed
things, but not for a heave-offering. The vessel includes
what is within it 6 for hallowed things, but not for heave-
offering.
The unclean in the fourth degree 7 in the case of hallowed
things is disqualified, but in the third degree in the case of
heave-offering.
And in the case of heave-offering, though one of his 8 hands
be unclean, its fellow is clean ; but in the case of hallowed
things, both are to be cleansed ; for the hand makes its fellow
unclean in the case of hallowed things, but not in the case of
heave-offering.
1 i.e., each of the parts is for this purpose considered a separate vessel, so
that, if ceremonially clean, it may be used, even if the other parts here
specified be unclean.
2 e.g., a boot worn by one who has a flux. See Lev. xv. 4, sqq.
3 The primary sense of the original word is, to remove by the warmth of the
sun's rays.
4 In the case of hallowed things, every thing, whether garments or otherwise,
between the running water and the person's body, must be removed, tbat the
cleansing may be complete. It is not so in the case of the heave-offering.
5 i.e., under conditions which have carefully precluded ceremonial un-
cleanness.
6 i.e., If a vessel contains others within it, and has become ceremonially
unclean, its uncleanness involves uncleanness to the contained vessels, when
hallowed things are concerned, but not, when it is only a case of heave-offering.
7 That which is the original source of the uncleanness is called parent of
uncleanness (HND-ltSn 2$$), that which comes next, second as regard* un-
cleanness (nKp-1t3n s 2&), and so on.
8 The man's.
CHAGIGAH. 117
(3) Men may eat dry 1 food with ceremonially unclean 20 b, ii. 16.
hands in the case of heave-offering, but not in the case of
hallowed things.
He who is in deep mourning 2 and he who lacks atonement 3 , 2ia
needs cleansing for the hallowed things, but not for the heave-
offering.
Gemara.
Iii hallowed tilings. What is the reason of the prohibi-
tion ? R. Ela said, Because the weight of the vessel inter-
poses. But seeing that in a later case it is on account of the
interposition, the first case cannot be on account of an interposition 4 .
For we are taught in the later case, And 5 tlie manner of the heave-
offering is not as tlte manner of the hallowed things. For in the case
of hallowed things one looses a knot and loipes and cleanses and after-
words lies up again, but in the case of a /teave-offering he ties up and
afterwards cleanses. Nay, but both the earlier and later cases
are because of interposition, and it was necessary that they should
be separately mentioned, for if he had taught us the first only,
I should say, This is the reason for the prohibition with reference to
the hallowed things, viz., because of the vessel's weight, which actually
exists. But in the latter case, where the vessel's weight is not an
1 Lit., wiped (see p. 116, note 3), but the word ia also used to describe such
fruits as are in their nature dry, such as apples or gooseberries, as opposed to
strawberries or raspberries. It should be noted that the first '^DN (j^a'lK) ia
the participle, the second ( |^21S) a substantive, food.
- The original word Onen ( |31X ) denotes a person who has one of his seven
nearest relations (father, mother, husband or wife, brother, sister, son, daughter)
lying still unburied. Cf. Deut. xxvi. 14, "I have not eaten thereof [of the
hallowed things, Kodesh, v. 13] in my mourning," where the Heb. has a
substantive from the same root as the word in the text. An Abel (^1X) on the
other hand was one with whom this stage of mourning is passed.
3 The person who has done all that is necessary for his cleansing, except to
present his offerings. These however cannot legally be brought till the next
day. During the night he is not technically unclean, nor yet clean, and the
intermediate state in which he finds himself is described by the phrase
above translated "lacks atonement."
4 For otherwise there would be tautology.
5 The " And " does not occur in the actual Mishnah. For other instances of
slight deviations of this kind, see p. 15, note 1, and elsewhere.
118 CHAGIGAH.
21 a, ii. 13. element 1 , I should say, In regard to hallowed things also there is in
this case no disqualifying interposition. And if he had taught us the
latter only, I should say, This is the reason for the prohibition with
reference to hallowed things, because a knot 2 in water is drawn
21b tighter 3 , while in the former case the water makes the vessel to
swim 4 , and so there is no interposition. Thus it was necessary that
they should be separately mentioned. Rabbi 5 Ela is consistent
with himself*. For R. Ela said that R. Chanina bar Papa said, Ten
degrees of superior excellence are taught here. The first five refer
alike to hallowed things, and to ordinary things 7 which are treated
with observance of the laws of purification belonging to hallowed
things 8 ; the later refer to hallowed things, but not to ordinary things,
which are treated with observance of the laws of purification belong-
ing to hallowed things. What is the reason 1 Because the former
five involve an essential impurity arising out of the Law, our Rabbis
have decided that they apply as well to hallowed things, as to
ordinary things which are treated with observance of the laws
of purification belonging to hallowed things. Because the later
ones involve no essential impurity arising out of the Law, our
Rabbis have decided that they apply to hallowed things; but to
ordinary things which are treated with observance of the laws of
purification belonging to hallowed things our Rabbis have decided
that they do not apply.
1 For here they are not one within another, but are strung together.
VTffl>. The Talmudic root 1t2p is equivalent to the Biblical Heb. "l>p, to
bind.
3 p^n^p ^'nn&jt, the Ithpe'el infin. followed by the participle ( = present
tense) of the same voice. See Luzzatto, pp. 90, 91.
4 IBpD V.i3j?S The Aphel infin. followed by the participle of the same voice,
which part of the verb in this kind of Hebrew, often, as here, takes in the
plural the termination (3rd pi. 1=pure Heb. -1) of the verb and not of the noun.
See Luzzatto, pp. 92, 96.
5 The application of the title Rabbi to Ela seems at first to violate the rule
that it should be confined to Western ( = Palestinian) teachers (see p. 26, note 2).
Ela however, although a Babylonian, had gone to Palestine and been ordained
there.
K Lit., is according to his reason.
7 Lit., profane.
8 e.g., a person descended from Aaron, though only by the female line, might
desire to lay upon himself and his household the same restrictions with regard
to food as did a priest.
CHAGIGAH. 119
Raba 1 said, Since the later portion of the Mishnah is on account 21 b, ii. 2.
of interposition, the former is not on account of interposition. But
in the former one this is the reason. It is a precaution, in order that
needles and pipes should not be dipped in a vessel, the mouth of which
is not of the size of the pipe of a wine-skin bottle. For there is a
canonical Mishnah, viz., The communication between* religious baths Mikvaoth.
must be as the pipe of a wine-skin as regards its thickness, and with " '
an area of the size of two fingers making a complete revolution.
He bethinks himself, This is like that which R. Nachman said that
Rabbah bar Abuah said, viz., Eleven 3 features of superior excellence
are taught here. The hist six refer alike to hallowed things and to
ordinary things which are treated with observance of the laws of
purification belonging to hallowed things. The later ones refer to
hallowed things, but not to ordinary things which are treated with
observance of the laws of purification belonging to hallowed things.
"What real difference 4 is there between what Raba and what
R. Ela says] There is this difference between them. In
the case of a basket and a wine-strainer which are tilled with vessels
and cleansed, according to the one 5 who says, The prohibition is
because of interposition, there is an interposition; but according
to the one 6 who says, The prohibition is for a precaution, lest
haply needles and pipes should be dipped in a vessel, the mouth
of which is not of the size of the pipe of a wine-skin, the answer
is, there is no basket or wine-strainer the mouth of which is not
of the size of the pipe of a wine-skin. And Raba has acted
consistently with himself 7 ; for Raba said, In the case of a basket
and wine-strainer, which are filled with vessels and dipped, all
are clean ; but in the case of a bath, which is divided by a basket
or wine-strainer, he who seeks to cleanse there the cleansing avails
1 He was a pupil of R. Joseph (for whom see p. 17, note 5) and is to be
distinguished from Rabba (see p. 4, note 3). There is a long account of Raba in
Juch. p. 182 o.
2 Lit., mixings of.
3 The clause, The manner of the heave-offering is not as the manner of the
hallowed things, may or may not be taken as one of the " features." Hence the
difference between Rabbah bar Abuah's reckoning and that of Chaninah bar
Papa (p. 118).
* Those who despised Rabbinic discussions used to say contemptuously,
After all their debates they have not succeeded in making it lawful to eat a
raven or unlawful to eat a pigeon.
5 viz., Ela. e yiz^ Raba.
7 Lit. , has gone according to his reason.
120 OHAGIGAH.
22 a, i. 18. him nought, for lo, all the earth is trembling 1 , and we require that
there should be forty seahs of water in one place. And these
words refer to a clean vessel, but in the case of an unclean vessel,
seeing that the cleansing has gone up over the whole surface of the
vessel, it has gone up also over the vessels which are in it 2 . For
Mikvaoth there is a canonical Mishnah, viz., Vessels which are filled with
vi. 2. vessels and are dipped, lo, these are clean, and if they are not
dipped, the mingled waters must reach that amount of mingling
which takes place by means of a communication as large as the pipe of
a wine-skin. How is it that it says, And if they are not clipped?
This is the meaning, viz., And if it is not necessary to dip them 3 , still
the mingled waters must reach that amount of mingling which takes
place by means of a communication as large as the pipe of a wine-
skin. And lo, as regards the sayings of Raba and R. Ela, they
are the subject of a Baraitha. For there is a Baraitha 4 , A basket and
a wine-strainer which are filled with vessels and are dipped are clean
as well for hallowed things as for a heave-offering. Abba Saul b says,
For a heave-offering, but not for hallowed things 6 . If so, then
is not a heave-offering also invalid ? No, for to whom are we
speaking 1 ? Is it not to teachers? teachers who are possessed of
knowledge ? But if so, the same rule will apply to hallowed things
also 7 . No, for a common person sees him and goes and clips.
Then in the case of heave-offering also, a common person sees him
and goes and dips 8 . We need not receive it from him.
Hallowed things also we need not receive from him. He would
be angry. In the case of heave-offering also he would be angry.
He does not care, for he goes and gives it to a priest, a
1 i.e., crumbling away at the edge through the action of the water.
- So says Bashi, but Maimonides maintains that those within the others
were still unclean.
3 Lit. , it.
4 A 1st cent. Baraitha, put forth by the Sopherim, for whom see Introd. p. vii.
6 A hearer of B. Jochanan ben Zakkai. He has been erroneously identified
by some with St Paul.
6 This is the end of the 1st century Baraitha.
7 The teacher, being a learned man in the Jewish Law, might by parity of
reason here, as you say is the case with him in the heave-offering, be trusted lo
cleanse or not, as he saw in each that there was, or was not, a possibility that
the vessels to be used were unclean.
8 i.e., will dip unclean vessels inside another vessel, and, as not being
possessed of skill in the minute points of the Law, will omit something
essential, and so fail really to cleanse.
CHAGIGAH. 1 21
common person, his friend 1 . And what is the Baraitlni to the 22 a, ii. 8.
effect that we should pay regard to the fear of such anger ? It is a
saying of R. Jose. For there is a Baraitha, R. Jose said, Wherefore
are all believed as to the purity of wine and oil all the days of the
year? It is in order that every individual may not go and build a
high place for himself, and burn a red heifer for himself.
Rab Papa said, According to whom is it that we accept now-a-
days the testimony of a common person] According to whom 2 ?
It is according to R. Jose. But let us consider the question of
borrowing 3 . For there is a canonical Mishnah, viz., An earthen Kelim, x.
1
vessel protects everything from uncleanness 4 . These are the words '
of the house of Hillel. The house of Shammai say, It only
protects eatables and drinkables and every earthen vessel. The
house of Hillel said to the house of Shammai, Wherefore ? The
house of Shammai said, Because it is unclean on account of the
common people 5 , and a vessel that is unclean does not bar. The
house of Hillel said to them, But in accordance with the rule ye
have just given do ye not declare clean the eatables and drinkables
that are within it 6 ? The house of Shammai said to them, When
we declared clean the eatables and drinkables which are within it,
it was for himself 7 that we declared them clean, but should we 22 b.
declare clean the vessel whose purity is a matter which relates both
to thee and to him ! There is a Baraitha, viz., R. Joshua said,
I am ashamed of your words, ye house of Shammai. Is it possible
that if a woman be kneading in a trough, and the woman become
for any reason unclean, the woman and the trough are unclean for
1 While the same argument does not apply to the hallowed things, be-
cause these have to be eaten on the spot and cannot be taken or given away.
* i.e., According to whose teaching?
3 For (the Talmud means) it will inevitably be the case sooner or biter that
in some sudden emergency we shall want to borrow vessels from our neighbour.
Are we to do it, if we are not certain that he has faithfully observed all the rules
of cleansing?
4 An earthen vessel cannot be cleansed, but, if it have incurred ceremonial
defilement, e.g., through being in the room with a dead person, it must be broken.
But on the other hand its outside cannot become unclean, and further, if placed
so as to interpose between a clean and unclean thing, it bars the defilement.
5 The owner, as not practising with knowledge and care the rules of
cleansing, is virtually certain to have made it already unclean.
6 And are ye not therefore inconsistent?
7 viz., the owner of the house, since he might otherwise be put to much
inconvenience.
122 CHAGIGAH.
22 b, i. 4. seven days, but the dough is clean? Or suppose that a bowl' t is full
of drinkables. If for any reason the bowl becomes unclean for seven
days, yet are the drinkables clean ? A certain disciple, one of
the disciples of the house of Shammai, joined himself to him and said
to him, Shall I tell thee the reason of the house of Shammai 1 ?
He said to him, Tell me. He said to him, Does an unclean vessel
bar, or does it not bar 1 He said to him, It does not bar.
Are the vessels of a common person unclean or clean 2 1 He said
to him, Unclean. But if thou sayest to him 3 , It is unclean, will
he care for thee at all 1 And not only so, but if thou sayest to him,
It is unclean, he will say to thee, Mine is clean, but thine is unclean ;
and this is the reason of the house of Shammai. Immediately
R. Joshua went and threw himself down at the graves of the house
of Shammai, and said, I humble myself before you, O bones of the
house of Shammai, and when your mysteries are so wonderful, how
much more are your explicit teachings ? They say that all his days
his teeth were black by reason of his fasts.
There is a Baraitha, viz., At all events it is a matter which con-
cerns thee as well as him; consequently we borrow them from him.
But, it may be said, When we borrow them from him, we may clip
them. But if so, the house of Hillel ought to have replied 4 to
the house of Shammai, When we borrow them, we dip them.
That which is unclean by reason of a dead body requires sprink-
ling on the third and on the seventh day. But men do not borrow
a vessel for use at the end of seven days 5 . And with regard to
dipping, are we not to take a man's word? And yet there is the
Baraitha, The word of a common person is taken with respect to
the purification of washing of that which is unclean by reason of
a dead body 6 . Abai said, There is no difficulty. The one 7
1 pj-l 1 ? is an error for \<h . See Buxt. p. 1124.
* "lintO ^N N)?p...1y3. Observe the breacb of grammatical concord in the
Hebrew.
3 i.e., to a common person.
4 -ITin^. =rV|0^, (Aphel fut.) where the b ( = 6, would that) gives, as
often, an optative force to tbe verb. {See other instances of this (Striae) use of
the prefixed 3 in Luzzatto, p. ( J1.
5 They want it, if at all, for immediate use, and therefore there is no time to
subject it to cleansing on the chance of its having in this particular way con-
tracted defilement.
6 How then cuu you say that we are not to believe him ?
7 The case which concerns the dead body.
CHAGIGAH. 12o
refers to his body, the other 1 to his vessels'. But Raba said, 22 b, i. 25.
Both the one and the other teaching refer to his vessels. And
even so there is no difficulty. The one is the case of a man who
says, I have never dipped vessels in the midst of vessels 3 ; and the
other is the case of a man who says, I have dipped, but I have
not dipped in a vessel the mouth of which is not of the size of the
pipe of a wine-skin 4 . And this is borne out by a Baraitha 5 , viz.,
A common person is believed when he says, Fruits have not been
rendered predisposed to defilement 6 . But he is not believed, when
he says, The fruits have been rendered predisposed to defilement,
but they have not been defiled 7 . And with regard to his body, is
he to be believed ] Surely not, For lo, there is a Baraitha, viz.,
In the case of a learned and observant man 8 who comes for sprinkling 9 ,
he is to be sprinkled at once; in the case of a common person, who
comes for sprinkling, he is not to be sprinkled, until he performs
before us the things appertaining to the third and seventh days 10 .
But Abai says, As the result of thy severity towards him at the
beginning, thou dealest gently with him at the end 11 .
The oxitsides and the inside 12 . What is the meaning of the out-
1 That of dipping.
I He may well be too lazy to carry out the latter sort of cleansing, and yet
be trusted to attend to the former.
3 i.e. , I have always dipped them separately, and thus have avoided all such
risk. He is to be believed.
4 Because in this a common person may be easily mistaken.
5 '*jnni. Generally (the present case is an exception), the expression in the
original denotes opposition ("And yet etc.").
6 i.e., by washing. For example, a cabbage, as long as it is growing and
thus connected with the ground, is, on general principles, not liable to defile-
ment. After being cut and washed, the case is different, inasmuch as a wet
thing is more liable than a dry to contract pollution. It is however generally
easy to test whether such washing has really taken place. Hence the distinction
made in the text between this and the next case.
7 About this he can easily be mistaken. Moreover it is not easy to put to
the test.
8 See p. 141, note 1.
9 With the ashes of the red heifer.
10 Dipping, etc. See Numb. xix. 11, 12, 19.
II The sense is, that it is not really harsh treatment which in this last
instance he is undergoing. For it is to his advantage to be able to point to the
judicial decision of the governing body of a synagogue (a Beth-din), which can
testify, if necessary, that he was properly cleansed.
12 See p. 115.
124 CHAGIGAH.
22 b, ii. i. sides and the inside? According to what is said in a canonical
..,' Mislmah, In the case of a vessel the outside of which is defiled by
52 a, n. 19. ' m ....
drinkables its outside is denied, but its inside, its rim, and its short
handles 1 and its long handles 2 are clean; but if its inside is defiled,
it is all defiled.
And the place for laying hold etc. What is the place for laying
hold? R. Jehudah said that R. Samuel said, The part by which
Ruth ii. he reaches it 3 , and accordingly He says, "And he reached her
parched corn." R. Asi said that R. Jochanan 4 said, The part of
the dish of which fastidious persons lay hold 5 . R. Baybi, who stood
before" R. Nachman 7 , taught, No vessels have outsides or inside"
whether for holy things of the sanctuary or holy things of the pro-
vince 9 . He said to him, Holy things of the province, what
Chag. are they? the heave-offering? But lo, there is a canonical Mishnah,
20b ii. 1
viz., The outsides and inside and the place for laying hold are reckoned
as distinct for the heave-offering. R. Baybi replied, Perhaps it
refers to ordinary things which are treated with observance of the
laws of purification belonging to hallowed things.
In what you have said you have reminded me of a saying of
Rabba bar Abuah 10 , viz., Eleven degrees of superior excellence are
' ' Lit., its ear. 2 Lit., its hands.
3 i.e., the part by which he holds it, when he reaches it.
4 Jochanan lived in the middle of the third century (see p. 11, note 7) and
Asi was his immediate disciple, for if there had been any one intervening, the
expression would be, said in the name of (D-ltS^D), etc.
6 i.e., a hollow in a plate (like our receptacles for gravy) for holding mustard,
vinegar, oil, etc. The root JHV, here apparently used as equivalent to D3V,
to lay hold, reach, may however have its ordinary sense, to dye, colour, e.g., with
mustard. And in this connexion we may note that the phrase of the Mishnah,
which is here under discussion (nt03Vn JTQ), appears in the Jerus. Talmud,
under Jochanan's editorship, as njT2Xn JTO.
6 A kind of domestic chaplain, not however so much for the purpose of
conducting worship, as to relieve his master Nachman (cf. Exod. xviii. 1122)
from the labour of deciding Rabbinical questions, when they arose in practice.
See also p. 103, note 1, and p. 125, note 6.
7 Jehudah and Samuel were of Babylon, Asi and Jochanan of Palestine,
Baybi (to be distinguished from the B. of p. 17) and Nachman of Babylon.
8 i.e., no distinction holds between these parts in matters connected with
defilement.
9 Lit., of tlie boundaries, but the Heb. word in its Rabbinic, as opposed to
its Biblical, use is synonymous with JIJHp, pranince.
10 And, seeing that Abuah had been the teacher of Nachman, as well as of
Baybi, these were silenced.
CHAGIGAH. 125
taught here. The first six refer, as well to hallowed things, as to 22 b, ii. 20.
ordinary things which are treated with observance of the laws of
purification belonging to hallowed things. The later ones refer to
hallowed things, but not to ordinary things treated with the ob-
servance of the laws of purification belonging to hallowed things.
He that takes tip that which has been made unclean by pressure
may offer the heave-offering but not the hallowed things 1 . Win-
not the hallowed things? Because of the matter that oc-
curred. For R. Jehudah said that R. Samuel said, A matter
occurred to a certain man, who was carrying a cask of consecrated 23 a
wine from one place to another, and the thong of his sandal came
off, and he took it up and placed it on the mouth of the cask,
and it fell into the inside of the cask, and it was made unclean.
In the same hour they said, He that taketh up that which has been
made unclean by pressure may offer the heave-offering but not the
hallowed things. If so, the heave-offering also is forbidden.
Nay, but shall I tell you on what authority this depends"?
This is the teaching of R. Chananiah ben Akbia 3 ; for he said, They
have only made this restriction as regards Jordan or a ship, and
in accordance with the matter that occurred. What was
that? There is a Baraitha, viz., A man shall not take up the
waters of sin and the ashes of sin 4 , and carry them away over Jor-
dan or in a ship, and he shall not stand on this side and throw them
to the other side, and he shall not make them to swim upon the face of
the waters, and he shall not ride upon the back of a beast nor upon
the back of his comrade, but if he do, his feet must touch the ground;
but he may bear them over a bridge, and he need not regard whether
it be Jordan or any other river. R. Chananiah ben Akbia
says, They have only made this restriction as regards Jordan and
the case when the man is in a ship, and in accordance with the
matter that occurred. What was the matter that occurred?
1 See p. 116.
- For that will shew you that the heave-offering is not included, on the
principle that the Eabbis, when for any reason they have to make a new rule,
restrict its operation to those cases which are absolutely similar to that which
has compelled them to take action.
3 Some read for Akbia Akiba. Chananiah lived about a.d. 120. He wa?
interpreter (J|"yintp. see p. 79, note 5) to Jehudah ben El'ai. See Juch. 66 a,
also 44 b.
4 Numb. xix. 2 sqq.
126 CHAGIGAH.
23 a, i. 20. R. Jehudah said that Rab said, A matter occurred with a certain
man, who was carrying the waters of sin and the ashes of sin
over Jordan and in a ship, and a piece of a dead body as large as
an olive 1 was found fixed in the bottom of the ship. In the same
hour they said, A man shall not bear waters of sin and ashes of sin
and carry them over Jordan in a ship. This question was put
by them. In the case of an unclean sandal the law is clear, but
what if the case be one of a clean sandal ? In the case of an open
cask the law is clear, but what if the case be one of a closed cask 1
What also if it be the case of a man who has passed over and borne
it 1 R. Ela said, If he has passed over and borne it, he is
unclean. R. Zera said, If he has passed over and borne it, he is
clean.
Vessels finished in purity, etc. 2 Finished by whom 1 If a learned
and observant man has finished them, why should they be dipped 1
but if a common person has finished them, how is it that the
Mishnah calls them " finished in purity V Rabbah bar Shela
said that R. Mothnah 3 said that Samuel said, By all means, in case
that a learned and observant man has finished them ; yet because
of a drop 4 of spittle 5 of a common person which may have fallen
upon it, it is treated as unclean. " May have fallen upon it,"
when ? If we should Say, before it is completed, but lo, it is not
yet a vessel 6 ; or, after it is completed, but then he takes good care
of it 7 . By all means in the case of the vessel before it is com-
pleted ; yet perhaps at the moment that it was made, it was still
liquid. It is a case for dipping, but not for the going down of the
sun 8 . This Mishnic teaching 9 does not agree 10 with R. Eliezer.
1 That which is dead, if it be smaller than an olive, does not render unclean.
2 See p. 116.
3 A pupil of Samuel (see p. 20, note 3) and colleague of Jehudah.
4 Lit., pearl, bubble.
5 See Lev. xv. 8.
6 Whereas the passage in the Law (Lev. xv. 12) says a vessel.
7 And thus there will be no risk.
8 i.e., it is not one of the graver cases where (see p. 117, note 3) the person
or thing to be purified must be plunged into water, not emerging till after sun-
set, while the purifying cannot be completed till the next day, by the presenta-
tion of the offerings (which cannot be made between sunset and sunrise).
9 Of the non-canonical sort, a Baraitha.
10 As not mentioning the case of the " pipe," with which Eliezer deals in the
canonical Mishnah just about to be adduced.
CHAGIGAH. 127
For there is a canonical Mishnah, When one has cut out a pipe for 23 a, ii. 2.
the ashes of purification for sin, R. Eliezer says, Let him forthwith ^ arah ' v -
dip 1 . R. Joshua says, Let him be rendered unclean 8 and afterwards
let him dip 3 . And we 4 discuss the question, Who is it that is
cutting it out ? Perhaps it is a learned and observant man, who has
cut it out. But then, why should I dip? Or, a common person
has cut it out. But then would R. Joshua have said, He shall be
made unclean 5 and shall be dipped? Nay, for he is already un-
clean and continues so. And Rabbah bar Shela said that Rab
Mothnah said that Samuel said, By all means let it be the case that
a learned and observant man has cut it out, yet because of a drop
of spittle of a common person which may have fallen upon it
When? If we should say, before he cut it out, but lo, it is not
yet a vessel 6 ; or after he cut it out, but then he takes good care
of it. By all means it is so before he cut it out ; yet perhaps at the
moment that he cut it out, it was still liquid. It is all right
as to what R. Joshua says, This is by way of a test 7 for Sadducees 8 .
For we have a canonical Mishnah, They used to make unclean the Parah,
priest who burns the heifer, in order to protest against the view m * "
of the Sadducees 9 ; for they 10 used to say, This act is included
among the sunset ones n . But thou art in accord with the teaching
of R. Eliezer, if thou sayest, It is all right to say that in every
case we require the sunset rule, for this is a protest against
the Sadducees. But if thou sayest, In every case we do not re-
quire the sunset rule, how is it a protest against the Sad-
ducees? Rab said, They made him as one unclean through 23 b
touching a dead animal. But regard it thus. Such an unclean
1 Himself and the vessel. Kal here is equivalent in sense to Hiph'il as well.
2 Himself and the vessel.
3 See note 1 .
4 The Talmndic teachers.
5 No, for he is so already.
6 We may note that a vessel ceases also to be a vessel, when a piece is
broken off it, and so the laws relating to uncleanness in such a case cease to
operate.
7 Lit., a discrimination.
8 The Sadducees said, Dipping is needless for the man who touches the
ashes. The coming of sunset is enough.
9 Lit. , to bring it out (away) from the thought of the Sadducees.
10 The Sadducees.
11 i.e., where the coming of sunset is sufficient.
128 CHAGIGAH.
23 b, i. 2. thing will not make a man unclean 1 by touching him. Perhaps it
will not, you will say. But then to what purpose is the Baraitha,
viz., He that cuts it and dips it, needs dipping 1 Or was it that they
made him as one who is unclean by touching a dead man 1 If so,
this would require the purifications of the third and seventh days.
To what purpose is the Baraitha, He that cuts it and dips it, needs
dipping ? Dipping, yes j but the purifications of the third and
seventh days, no. But was it that they made him as one who is
unclean by touching a dead man on his seventh day 2 ? But lo,
there is a Baraitha, viz., They absolutely refrain from making any
new ordinance in the case of the heifer 3 . But Abai said, They
do not say that a spade 4 makes unclean when used as a seat, according
Lev. xv. G. to the teaching, "And he that sitteth upon the vessel." I might
have thought s , If he were to turn a two gallon measure upside
down, and sit upon it, or a peck measure, and sit upon it, he would be
unclean. But no ; I should have been wrong, for the teaching says,
ibid. " And he that sitteth upon the vessel, upon which there sitteth ,"
shall be unclean. But it must mean, that which is intended for
sitting, and the other is excepted, for if he sit upon it, he will be
told, Stand up and let us do our work.
The vessel includes what is within it for hallowed things, but not
Jor heave-offering 6 . Whence have you this utterance ? R. Chanin 7
Numb. vii. said, Because the Scripture saith, " One golden spoon of ten shekels,
' full of incense." Holy Writ makes every thing which is in the
spoon one. R. Kahana 8 replies that R. Akiba added to the
teaching, which immediately follows, the flour and the incense
and the frankincense and the coals ; for if the person in course of
purification 9 touch the extremity of it, he disqualifies the whole.
1 He that is unclean through a corpse, besides being himself unclean, defiles
any one whom he touches. But if a man be unclean through a dead animal,
the uncleanness does not go beyond himself.
2 i.e., after he has completed the rites, and is just about to become clean.
3 And therefore the last named conjecture will not hold.
4 Which may have been used by an unclean person. Abai's point is that a
spade is not naturally intended for a seat, and therefore does not come under
the rule.
6 If it were not for the word "vessel" in that passage.
6 See p. 116. 7 A contemporary of Ashi. See p. 6, note 1.
8 3rd century, a disciple of Itab and contemporary of Ashi. See Juch. 161 b.
9 i.e., who has been dipped, and is waiting for the next day to make his
offerings and so complete his cleansing.
CHAGIGAH. 129
And lo, this is the teaching of our Rabbis 1 . Whence do we 23 b, ii. 1.
learn this*. From the first teaching 3 ; for R. Simeon ben
Betheyra 4 bore testimony with reference to the ashes of the puri-
fication for sin, that, if an unclean person touch the extremity of
them, he makes all of them unclean ; and there is a teaching to the
effect that R. Akiba added 5 this. R. Lakish said in the name
of Bar Kaphra 6 , The addition was only necessary for the rest of 24 a
the meat-offering. For the teaching of the Law is, What stands in
need of a vessel, the vessel includes it ; what does not stand in
need of a vessel, the vessel does not include it. But our Rabbis
went farther and ordained that although a thing do not neces-
sarily belong to a vessel, the vessel includes it. This will be all
right as regards flour 7 , but what is to be said about incense and
frankincense 8 ? R. Nachman said that Rabbah bar Abuah
said, It is as though men heaped things up upon 9 a large piece of
leather 10 . According to the Law if it have an inside, it includes
them ; if it have not an inside, it does not include them. But
our Rabbis went farther and ordained that although it have no
inside, it includes them". And the view of R. Chanin differs from
that of R. Chia bar Abba. For R. Chia bar Abba says that
I And not that of Holy Writ.
- viz., that it is Rabbinic only.
a Which, as referring to the ashes of the heifer and not to the sacrifice of
the altar, is necessarily Rabbinic.
4 He was one of three brothers, Joshua and Jehudah being the other two.
They were all leading teachers in Palestine before Hillel and Shammai, and
withdrew from the leadership when Hillel came from Babylonia. See Wolf, ii.
842.
5 And so it must have been subsequent to that to which it was added.
6 Private chaplain (see pp. 103, note 1, and 124, note 6) to Rabbi (see p. 2,
note 9), and teacher of Osha'iah ben Rabba, son of Rabbi. See Wolf, ii. 879.
7 Dough ; for it can stand alone and thus need not be in a vessel, which
incense and frankincense on the other hand require.
8 Incense and frankincense, as symbolic of prayer (Ps. cxli. 2; Apoc. v. 8,
viii. 3, 4), are considered of special sanctity.
9 Lit. , upon the back of.
10 Buxtorf (s.v.) renders N?2D"lp pulvinar oblongum coriaceum, an oblong
leather cushion.
II And so by this Rabbinic extension of the law relating to a vessel, so that
it should include the case of the piece of leather, Akiba's teaching, which he
gave in the name of the Sopherim (see Introd. p. vii.) as to incense and
frankincense, was justified.
S. CH. 9
19.
130 CHAGIGAH.
24 a, i. 13. R. Jochanan says, This Mislmah is taught from the testimony of
R. Akiba 1 .
The unclean in the fourth degree in the case of hallowed things is
disqualified 2 . There is a Baraitha, viz., R. Jose said, How is it in
the case of the unclean in the fourth degree that in the matter of
the hallowed things he is disqualified? But this depends on a logical
argument. For look you, He who has entered on the last stage of his
atonement 3 , while he is free as regards heave-offering, is disqualified
as regards hallowed things 4 . Is it not just, seeing that a man who
is unclean in the third degree is disqualified as regards heave-offering,
that he should become disqualified as regards hallowed things, if
unclean in the fourth degree ? But we have learned from the Law
that he who is unclean in the third degree is disqualified as regards
, hallowed things. And that he who is unclean in the fourth degree
is so, we have learned, as above, by an a fortiori argument.
Whence do we learn from the Law that he who is unclean in the
third degree is disqualified as regards hallowed things? Be-
Lev. vii. cause it is written, "And the flesh that toucheth any unclean
thing shall not be eaten." Are we not here treating of the touching
of a thing of secondary uncleanness 5 ? And the Merciful One says,
It " shall not be eaten." That which is unclean in the fourth de-
gree is proved to be disqualified by the a fortiori argument, as we
have said.
And in the case of heave-offering, though one of his hands be
unclean etc. 6 R. Shezbi 7 says, It is in case of contact 8 that this
1 Whereas Cbanin said (see p. 128) that it came from the passage, Numb,
vii. 14 sqq. Akiba, as pupil of Eliezer ben Hyrkanus, is a main source of
tradition.
2 See p. 116.
3 i.e., who is awaiting sunrise, to offer the sacrifices needful to complete his
cleansing. See pp. 117, note 3, and 126, note 8.
4 Thus then hallowed things are shewn to call for weightier observance than
heave-offering.
3 In other words, must not the expression " any unclean thing " in that pas-
sage include the unclean in the second degree ?
6 Seep. 116.
7 For him see Juch., p. 189 b. He was a contemporary of Chasda (for
whom see p. 21, note 1). He and Abai were Babylonian teachers, and were
often engaged in discussions together.
8 i.e., if one hand be so near the other that there is a risk that the un-
clean hand may touch the clean one which is in contact with the hallowed
things.
CHAGIGAH. 131
teaching holds, but in case there is no contact, it does not hold 1 . 24 a, ii. 1.
Abai replied to him, A wiped hand 2 renders its fellow unclean, so far
as to make unclean for hallowed things, but not for heave-offering.
These are the words of Rab. R. Jose in the name of R. Jehudah
says, This is the case so far as to disqualify, but not to render un-
clean. If thou sayest, No doubt this is so in cases of non-contact,
then here comes in the importance 3 of the word "wiped;" but if
thou sayest, In case of contact, yes; in case of non-contact, no; then
what is the importance of the "wiped" hand 4 ? It has been re-
ported 5 also that Resh Lakish said, The Mishnah refers only to his
own hand and not to the hand of his companion; but R. Jochanan 24b
said, Whether it be his own hand or the hand of his companion, with
that same hand he may disqualify, but not render unclean. Whence
did he learn this 6 ? From the fact that it has been taught in the
latter portion of the Mishnah, for the hand makes its feVou: unclean
in the case of hallowed things, but not in the case of heave-offering ' .
Why am I told this again 8 ? Lo, it was taught in the pre-
ceding clauses of the same Mishnah. But do you not think
that one should learn from it that it is for the purpose of bringing
in the hand of his companion? And moreover so powerful was it
1 Thus, if it be a case of non-contact, the man, according to Shezbi, may
take hold even of hallowed things. Abai replies, No, for if the point lay in the
matter of contact or non-contact, the Mishnah of Rab (which he now quotes)
concerning the wiped hand, would contain nothing new, a thing impossible to
admit.
2 As involving the risk that uncleanness may accrue in the wiping, moist
things being specially liable (see p. 123, note 6) to receive and communicate
uncleanness.
3 Lit, increase (of information).
4 If the clean hand is free for hallowed things, simply on condition of non-
contact with its fellow, it can be of no importance whether that fellow-hand is
wiped or not ; but if on the contrary the uncleanness of that fellow-hand,
irrespective of the question of actual contact, renders unclean or disqualifies the
clean hand, by reason of the risk of contact involved, then it is a piece of
additional information to tell us that the wiping of that fellow-hand, as
involving it in the risk of receiving uncleanness from that which wipes, is held
to render it (practically) unclean.
5 "TQJVX denotes a tradition of later date than either canonical or non-
canonical Mishnahs.
6 For Jochanan was not himself a Mishnic teacher, and therefore we must
shew that his teaching could be deduced from a Mishnah.
7 See page 116.
8 Lit., Lo, why again to me?
92
132 CHAGIGAH.
24 b, i. 8. that Resh Lakish changed his view about it, for K. Jonah 1 said,
that R. Ami said, that Resh Lakish said, Whether it be his own
hand, or the hand of his companion, with that same hand he may
disqualify but not render unclean.
And to shew that there are things which can disqualify without
Yadaim, rendering unclean, here is a teaching 2 . For there is a canonical
Mishnah, All that disqualifies for a heave-offering, renders the hands
unclean, so as to be of secondary impurity. And a hand renders
its fellow unclean. These are the words of R. Joshua. And other
wise men 3 say, The hands themselves are only of secondary un-
cleanness, and that which is secondary does not produce a second 4
in the case of ordinary things. Do you think that it cannot make
a second? Nay, you say, it makes a third. Or perhaps it makes
neither a second nor a third. But moreover we have a Baraitha
to quote on our side 5 . For there is a Baraitha, A wiped hand
renders its fellow unclean, so far as to render unclean for hallowed
things, but not for heave-offering. These are the words of Rabbi.
R. Jose in the name of R. Jehudah says, With that same hand he
may disqualify, but not render unclean.
Men may eat dry food with ceremonially unclean hands etc. 6
There is a Baraitha, viz., R. Chanina ben Antigonus 7 said, Does
such a question as whether a thing be dry or wet exist as regards
hallowed things? Nay, does not love for the hallowed things
make men careful where they are concerned ? Yea, every
one will admit that it was not necessary to say this. But this is
the case supposed, viz., that a man's companion put a piece of the
hallowed things into his mouth, or he put it into his own mouth
with a spindle or with a skewer 8 , or attempted to eat along with
these 9 an onion or garlic taken from unconsecrated things. Our
1 A pupil of Zera. See Juch. p. 152 a.
2 Meaning that it was not left for these two Kabbis to discuss it. It had
been discussed already.
3 1st century teachers. 4 But rather, a third.
6 As shewing that there are things which can disqualify without rendering
unclean. The last words of the Baraitha are those referred to.
e See p. 117.
7 Chanina ben Antigonus was a priest, a contemporary of Akiba (for whom
see p. 15, note 8). See Wolf, ii. 835 ; Juch. p. 85 a.
8 A spindle and a skewer, not being either of them a vessel (inasmuch as
they have no inside), cannot contract uncleanness.
9 The hallowed things.
CHAGIGAH. 133
Rabbis decided that this should be the case for hallowed things ; 24 b, ii. 4.
for the heave- offering our Eabbis decided that it should not be the
case \
He who is in deep mourning and he who lacks atonement etc. *
What is the reason ? Seeing that hitherto they were under restric-
tions, our Eabbis compel them to be dipped.
MlSHNAH.
III. (4) Weightier rules on the other hand hold in a heave-
offering, for in Judea people are believed with regard to the
purity of wine and oil all the days of the year, but, at the time
of the vintage and the oil pressing 3 , with regard to the heave-
offering also. When the vintage and the oil pressing are over,
and they bring to him 4 a cask of wine for heave-offering, he
does not receive it from him, but he leaves it for the next
vintage. But if he say to him, I have separated and put into
the midst of it a fourth part 5 of something consecrated for
hallowed things, he is believed. In the case of vessels of wine
and vessels of oil which are mixed, men are believed with regard
to them at the time of vintage and oil pressing and for seventy 25 a
days before the vintage 6 .
1 The object was to avoid the danger that the person with unclean hands,
into whose mouth the hands of the clean person, or the spindle or skewer, were
introducing the hallowed thing, might touch it afterwards with his own
(unclean) hands for the purpose of pushing it in. The Rabbis decided that the
man's deep reverence for hallowed things would prevent the risk of his touching
it, and that therefore he might safely be allowed to have it placed thus in his
mouth. To heave-offering, however, as being naturally viewed with a some-
what less degree of reverence, they held that the same reasoning did not apply.
2 See p. 117.
3 Lit., the wine-presses and the oil-vats.
4 The priest.
5 The fourth part was the smallest portion over which a blessing could be
said, and thus was the smallest portion suited for a libation.
6 The general principle is that, when hallowed things are in question, men
may always be trusted to have reverence enough to make them careful, but in
the case of heave-offering this will only be so at special times, when every one
is on the alert and has his attention called to the subject. Further, this
distinction has reference only to "the common person." The careful and
observant man ("On, See p. 141, note 1) will be equally trustworthy as regards
both, and that too without distinction of seasons.
134 CHAGIGAH.
Gemara.
25 a, i. 3. In Judea, yes; but in Galilee, no. What is the reason? Resh
Lakish said, Because there is a strip of Cuthites 1 making a separa-
tion between them. But, says some one, let us bring it in a
box, a chest, or a balloon 2 . Nay, what Mishnic authority
is there for so doing ? It is the teaching of Rabbi. For he
said, A tent projected is not a real tent 3 . And there is a Baraitha,
That which enters the land of the Gentiles in a box, a chest,
or a balloon, Rabbi declares unclean, but R. Jose bar Jehudah 4
clean. But let one bring it in an earthenware vessel tied round
with a line of thread. For R. Eliezer said, They teach in a
Baraitha 5 , Hallowed things are not preserved from uncleanness
by a line of thread. But against this view of R. Eliezer is
another Baraitha, viz., the ashes of the heifer 6 are not preserved
by a line of thread. What 7 ? are they not? Then hallowed
things are preserved. No, says another 8 , but the water
destined to receive the ashes, but not yet consecrated, is pre-
served by a line of thread. And yet Ola said, Learned and
observant men purify 9 in Galilee. Yes, but they leave the
1 "TIIS. Probably D" , 13 was the original reading, inasmuch as that is the word
(" Gentiles") which is used in the Baraitha immediately afterwards quoted as an
authority on the question.
2 Lit., a tower. See p. 90, note 8.
3 Rabbi's argument is that although a balloon may in some respects
resemble a tent, its similarity does not extend so far as to give it the power by
which a tent, as being a partition, would intercept the contamination resulting
in transitu from the religiously pestilential band of Cuthites.
4 There seem to have been two of this name, the one of Babylon, the other
of Jerusalem. The latter is the one here referred to. See Juch. p. 70 a.
8 pjlt^, as an equivalent to X"0J"l, is a somewhat unusual expression.
For " the ashes of the heifer " the Heb. has simply, sin.
7 Says the teacher of the Baraitha (about the 5th century).
8 Another teacher of about the same date, who means here that the contrast
does not lie, as the former supposed, between the ashes of the heifer and
hallowed things, but between the ashes of the heifer and water destined to
receive the ashes but not yet consecrated.
9 i.e., their wine, oil etc., for hallowed things. Therefore (he implies,) they
cannot be affected by this band of Cuthites. The reply is, Nay, they do not
attempt to send them up to Jerusalem, but wait, expecting Elijah's speedy
arrival. For passover usages connected with this expectation, see Diet, of
Bible, Art "Passover," ii. 715, note 1. " A cup of wine is poured out for him,
CHAGIGAH. 135
hallowed things alone, and when Elijah returns, then he will cleanse 25 a, ii. 2.
them.
But at the time of the vintage... [they are believed] with regard to
tlie heave-offering also 1 . But against this I adduce 2 the following Ba-
raitha, viz., He who finishes his olives shall leave aside one box
and place it before the eyes 3 of the priest. R. Xachman said,
There is no difficulty. The one 4 is the case of new, the other 5 of
old ones. R. Ada bar Ahaba 6 said to him, For instance things
like those belonging to the house of thy father. R. Joseph said,
The teaching refers to Galilee. Abai replied to him, The other
side of Jordan and Galilee, lo, these are as Judea. Another
explains, They are believed about wine at the time of wine, and oil
at the time of oil, but not about wine at the time of oil, and not
about oil at the time of wine. But 7 , it is perfectly clear that
it is as originally explained 8 .
When the vintage and the oil pressing are over, and they bring
to him a cask of wine..., he does not receive it from him, but he
leaves it for the next vintage 9 . R. Shesheth's disciples asked
him, Suppose that it is over, and yet he receives it, what about
the law that he shall leave it for the next vintage 1 He said to
them, Ye have this teaching 10 already. Take the case of a learned
and observant man and a common person who are their father's 25 b
joint heirs. The common person may say to him 11 , Take thou the
wheat that is in such a place 12 , and I will take the wheat that is in
and stands all night upon the table. Just before the filling of the caps of the
guests tbe fourth time there is an interval of dead silence, and the door of
the room is opened for some minutes to admit the prophet."
I See p. 133.
- Lit., But I throw upon it.
3 Lit. eye, but a final ' seems to have accidentally dropped out of the mss.
The argument is; the presentation to the priest that he might test it shewed
that the man was not necessarily to be believed.
4 When they are believed.
5 When they have to be shewn to the priest.
6 He is said to have been born on the day that Rabbi died. He was a pupil
of Rab at Sora. See Wolf, ii. 867 ; Juch. p. 106.
7 Says the Talmud editor.
8 i.e. , by Nachman. 9 See p. 133.
10 viz., the teaching which immediately follows, and which unfolds the duty
of the priest, as a learned and observant man, under such circumstances.
II His brother.
B Less likely to be liable to uncleanness, though perhaps of less value also.
136 CHAGIGAH.
25 to, i. 4. such a place ; take thou the wine that is in such a place, and I will
take the wine that is in such a place. But he may not say \o him,
Take thou the liquid and I will take the dry ; take thou the wheat,
and I will take the barley. And there is a further teaching with
regard to it. That same learned and observant man burns the
liquid and leaves the dry. Why 1 ? Let him leave it for the
next vintage. It may be one of the things which have no vin-
tage 1 . Let him leave it for one of the great Feasts 2 . It
may be one of the things which will not keep till the Feast. But
if he say, I have separated and put into the midst of it the fourth
part of something consecrated for hallowed things, he is believed.
P'sachim We have a canonical Mishnah elsewhere 3 , viz., The house of
92 b, i. 1. Shammai and the house of Hillel agree, that we are to investigate
a field in which a person is buried 4 , for those who are keeping the
Passover, but we do not investigate for those who desire to eat
heave-offering. What is the meaning of investigate? R.
Jehudah said that Samuel said, A man blows upon the unclean
place 5 as he walks along. And R. Chia bar Abba in the name of
Ola said, An unclean place of this sort that is trodden 6 is clean.
For those keeping Passover they 7 did not insist upon their decisions,
as it was a case of cutting off, but for those who desired to eat heave-
offering they did insist on their decisions, as it was a case of death 8 .
It was a question for them, In the case of a man who has investi-
1 i.e., which are not wine ; e.g., leguminous crops.
2 Passover, Pentecost, Tabernacles, when even the common person (see p.
133, note 6) is held to be clean. For the Hebrew ?J"I, here translated " one
of the great Feasts," see pp. 1, note 4, and 7, note 1.
3 Lit., there.
4 Inasmuch as to pass through such a field makes a man unclean.
8 Lit., house (place) of separation.
6 Lit., thrashed, e.g., the threshold of a door, which is accustomed to be
trodden.
7 The Kabbis.
8 In the case of heave-offering, to eat when ceremonially unclean involved
death (Lev. vii. 14, 20). Yet on the other hand in the matter of heave-offering
it was not essential to go and eat, while in the case of Passover, inasmuch as to
abstain from eating involved for those not exempted cutting off (Ex. xii. 1',)), it
was essential that a person should go and eat. Hence in the former case, un-
like the latter, the provision of means, by which the person might pass through
a place unclean by reason of a dead body, was not needful, for he need not
go at all. Therefore in the case of heave-offering they insisted on the law
that to pass through a place thus unclean involved defilement.
CHAGIGAH. 137
gated for his Passover, what about his eating his heave-offering 1 . 25 b, i. 23.
Ola said, He who has investigated for his Passover is free to eat his
heave-offering, but Kabbah bar Ola 2 said, He who has investigated
for his Passover is forbidden to eat Ins heave-offering. That old
man 3 said to him, Do not thou contradict Ola's assertion, for there
is a canonical Mishnah which bears him out 4 , viz., But if he say 5 , Chag.
I have separated and put into the midst of it a fourth part of some- ** ' u-
thing consecrated for hallowed things, he is believed. Conse-
quently, seeing that he is believed about hallowed tilings, he is
believed also about heave-offering B ; and so here too, seeing that he
is believed about passover, he is believed also about heave-offering.
In the case of vessels of wine and vessels of oil etc. 7 There is a
Baraitha, viz., They are not believed either about the cans or about
the heave- offering. Cans belonging to what? If I say, cans
belonging to hallowed things; but in that case, seeing that he is
believed about the hallowed things, he is believed also about cans
which belong to those hallowed things. But are they cans belong-
ing to heave-offerings that are meant? But then it is a clear case.
Look now. About heave-offering he is not believed. Shall he be
believed about cans that belong to it? But it is a case of. cans
which are empty of hallowed things, and it is during the remaining
days of the year 8 . But in the case of those full of heave-offering
and at the time of the vintage they are believed.
1 i.e., may he take advantage of the same blowing to obtain heave-offering?
* Ola's son. See Wolf, ii. 880, who however spells X21, and so too in
Juch. p. 183 b.
3 Traditionally said to be Elijah.
4 Lit., like unto him.
5 See p. 133. The quotation here omits il to him."
6 As being thus mixed with it. For the presence of the hallowed things in
it proves that care has been taken. The hallowed things are offered to God,
and therefore, where they are concerned, the man may be trusted to have used
proper precautions. The heave-offering is given to the priest, a fact which may
make all the difference as regards the man's care.
7 See p. 133.
8 And therefore he must not be believed. The heave-offering however, which
is brought to the priest in cans which for these reasons cannot be regarded as
certainly clean, may itself be received on condition that it be emptied into the
priest's cans. This may seem inconsistent, but then we must remember that
there are inconsistencies also in the Scriptures (see p. 71, note 1), and the
Rabbis relax in this case for the priest's sake, that the man, who may be very
poor, may not be deprived of the heave-offering.
138 CHAGIGAH.
25 b, ii. 12. We have a canonical Mishnah, viz., vessels of wine and vessels of
oil which are mixed 1 , why should they not be mixed as regards heave-
offering? Those of the house of R. Ohia say, Mixed as regards
hallowed things. But how can there be a mixture as regards
hallowed things 2 . Those of the house of R. El'ai 3 say, Yes, in
the case of one who is in the act of purifying his untouched 4 pro-
duce, to take out of it the libations 5 .
For seventy days before the vintage'''. Abai said, Learn from this
that it is decided 7 that the farmer shall go up 8 to cleanse the casks
seventy days before the time of the presses.
Mishnah.
III. (5) From Modiim 9 and inwards 10 men are believed with
regard to earthenware vessels; from Modiim and outwards they
are not believed. How is that made out 11 ? The potter
who is selling the pots goes inwards from Modiim. That is the
potter, and those are the pots, and those are the buyers 12 . He
is believed. If he goes out, he is not believed.
1 i.e., which have not yet paid their tithe (to the Levite) nor heave-offering
(to the priest), but still have these (not the hallowed things, which the man is
not bound to pay) " mixed " up in them.
2 For that which is consecrated for hallowed things becomes so in the act of
separation, and is not, like tithe, a thing which a man is bound to pay.
3 Father of the B. Jehudah ben El'ai, who, when arrayed in his robes, is said
by the Gemara to have looked like an angel of the Lord.
4 i.e., which has not yet paid dues of any kind.
5 Because in such a case it is as good as consecrated.
6 See p. 133.
7 Lit., the judgment (decision).
8 Lit., it is incumbent upon him, the farmer, to go up etc.
9 See Neubauer's G6og. du Talmud, p. 99. Modiim ( = Modin, the dwelling-
place of the Maccabees, 1 Mace. ii. 1) was fifteen miles N. of Jerusalem ; now
known as El-Mediyeh. It was the burial place of Mattathias, father of Judas
Maccabaeus, and his sons (ibid. xiii. 25 30). His son Simon is said to have
adorned the tomb with pillars and carvings of ships, placed so as to be visible
from the sea.
10 i.e., between it and Jerusalem.
u 3 , as, *U, where? IV, side, part. Of these three the word in the original
is compounded.
12 i.e., all are well known.
CHAGIGAH. 139
Gemara.
Tliere is a Baraitha, viz., Modiini is sometimes within, sometimes 25b,ii. 21.
without. How is that made out? The potter goes out,
and the merchant goes in. In that case it is considered within. 26 a
Both go in or both go out. It is considered without. Abai said,
We also have a teaching, viz., as above. The potter who sells the
pots, and goes inwards from Modiim, is believed. The reason is that
he has gone inwards from Modiim. Lo, by inference Modiim
itself is not believed. Nay, but let me tell you the end of the
same teaching. If he goes out, he is not believed. Lo, by infe-
rence Modiim itself is believed. But do we not learn it 1 thence?
The one case 2 is when the potter goes out and the learned and obser-
vant man goes in; the other is when they both go out or both
come in. Learn it hence.
There is a Baraitha. Men are believed as regards small earthen
vessels for hallowed things. Resh Lakish said, And provided that
they are such as are taken in one hand 3 ; but R. Jochanan said,
Even though they are such as are not taken in one hand. Resh
Lakish said, They do not teach this except as regards empty vessels,
but full ones not; but R. Jochanan said, Even though they be full,
and even though its veil* be within it; and Rabba says and R.
Jochanan admits it, even in the case of drinkables which are
actually unclean. And be not surprised at this ; for lo, in the case
of bowls full of drinkables the bowls may be unclean with an un-
cleanness of seven days 5 , while the drinkables are clean 6 .
MlSHNAH.
III. (6) The tax-collectors who have gone into the midst of
a house, and so too the thieves who have restored the vessels,
are believed, when they say, We have not touched 7 . An d in
1 viz., that this is the explanation.
- That in which Modiim is reckoned as inside, or, in other words, that in
which the potter is believed.
3 For the use of two hands increases risk.
4 rtiD^Si?, as an illustration taken from what such a vessel often carried.
s i.e., requiring seven days for their purification.
6 This apparent inconsistency arises from the enactments of the Law,
behind which we cannot go. See p. 137, note 8.
7 In such a way as to render unclean.
140 CHAGIGAH.
26 a, i. 17. Jerusalem they are believed as regards hallowed things, and
at the time of a Feast as regards heave- offering also.
Gemara.
But against this I adduce the following Baraitha, viz., In the
case of the tax-collectors who have gone into the midst of the house,
the house is wholly unclean. There is no difficulty. The one
is when there is a stranger with them, the other, when there is not
Taharoth, a stranger with them. For there is a canonical Mishnah, If there
vu ' 6> is a stranger with them, they are believed, when they say, We did
not enter, but they are not believed, when they say, We entered
but we did not touch. But, it is asked, What does this
mean, " if there is a stranger with them " ? Behold, R. Jo-
chanan and R. El'azar reply. The one says, When a stranger
stands beside them; and the other says, Wlien the government
official stands beside them. What is the difference between
them? There is this difference between them. A stranger is
not of importance 1 .
And so too the thieves, who have restored the vessels. But against
this I adduce the following Baraitha, viz., In the case of the thieves
who have gone into the midst of the house, only the place where the
thieves' feet trode is unclean. R. Phinehas 2 said in the name of
Rab, They are to be believed only in case they have repented. You
can even press it out from the language of the Mishnah, for the
teaching is, Who have restored the vessels. Learn it thence.
And in Jerusalem they are believed as regards hallowed things.
There is a Baraitha, viz., They are believed as regards large earthen
vessels for sacrifice. And why all this discussion? Be-
cause they do not make ovens 3 in Jerusalem.
And at llie time of a Feast as regards Jieave-offering also. Whence
these words? R. Joshua ben Levi 4 said, Because the Scripture
1 While the government official is of importance.
3 For the several Eabbis of this name see Juch. 177 b.
3 To bake earthenware. The object was to avoid smoke, which might deface
the beauty of the buildings. Thus they had to be made fifteen miles away.
Otherwise (the Talmud means) the question would not have arisen.
4 Head of the Academy at Lod (Lydda), and teacher of Jochanan (for whom
see p. 11, note 7). He lived soon after ltabbi and is accordingly placed by some
with the Tannaim, by others with the Amoraim. See Wolf, ii. 812, 874;
Etheridge, p. 145.
CHAGIGAH. 141
says, "So all the men of Israel were gathered against the city, knit 26 a. ii. 3.
together as one man 1 ." The Scripture makes them all learned and jj
observant men.
MlSHXAH.
III. (7 a) He that opens his cask and he that commences
his dough at the time of a festival, R. Jehudah says, he shall
finish it, but wise men say, He shall not finish it.
Gemara.
R. Ami and R. Isaac Naphcha sat at the portico of R. Isaac
Naphcha. One began 2 and said, What is the meaning of the
words, He shall keep it for another festival? He said to him,
Every one's 3 hand has been handling it, and dost thou say, He shall
keep it for another festival ? He said to him, Xay, but hitherto
as well has not every one's hand been handling it ? He said to
him, That is quite true 4 ; yet hitherto the uncleanness of a common
person in a festival the Merciful One cleanseth. But now 5 it is a
case of uncleanness. Shall we say so? For we have one
Baraitha which teaches, He shall leave it for another festival, and
another Baraitha, He shall not leave it for another festival. Is
not this a non-canonical Mishnah ? Nay, it is older 6 . Lo, the Ba-
raitha, "He shall leave it," is identical with the teaching of R.
1 The Heb. root means, to join. The substantive, rendered in the above
passage, "knit together," came in the later Heb. to denote a man learned in
Rabbinic rules and observant of them. The argument deduced from the above-
quoted passage is that in any assembly (whether, as there, brought together for a
bad, or, as at a Festival, for a good purpose) Israel thus united consists of
learned and observant men, who may therefore be trusted to use all precautions.
Cf. the fanciful inference from Numb. xiv. 27 (mi?) that ten (the number of
the spies, when Caleb and Joshua are subtracted from them) is the minimum
which constitutes a congregation. See Pirhe Aboth, iii. 9.
- Lit., opened (his mouth).
3 Including the hands of the common people.
4 Lit., Thus now (XJXTI 'SH, more literally, at this hour) it is all right.
5 After the Festival.
6 For it is substantially identical with the words of the canonical Mishnah
above, since it can, though not at first sight, be derived from the words of that
Mishnah.
142 CHAGIGAH.
26 a,ii. 15. Jehudah, and the Baraitha, " he shall not leave it," with that of our
Rabbis 1 . But 2 bring your reasoning powers to bear. Lo,
R. Jehudah said, Let him finish ; but this, which is equivalent to the
Baraitha, "let him not leave," is identical with the teaching of
R. Jehudah ; and the other, which is equivalent to the Baraitha,
" let him leave," is identical with the teaching of our Rabbis.
And why shall he not leave it ? Because it is not necessary to
leave it.
MlSHNAH.
III. (7 b) As soon as the festival is over, they make them
pass on to the cleansing of the court. But if the festival is over
on the sixth day, they do not make them pass on, on account of
the honour of the Sabbath. R. Jehudah says, Also not on the
fifth day, for the priests are not at leisure.
Gemara.
There is a Baraitha which says that the priests are not at leisure
because of the removing of the fat.
MlSHNAH.
III. (8) How is that made out, that they make them pass
on to the cleansing of the court ? They dip the vessels which
26 b were in the sanctuary, and say to them 8 , Be ye clean that ye touch
not the table. All the vessels that were in the sanctuary had
second and third sets, so that, if the first became unclean, they
might bring the second instead of them. All the vessels which
were in the sanctuary were subject to dipping, except the altar
of gold and the altar of bronze, because that they were like the
floor. These are the words of R. Eliezer. But wise men say,
Because they were overlaid.
1 i.e., the other wise men, quoted above.
2 This is spoken by the Talmud editor. He means that the precepts, Leave,
and, Do not leave, are to be assigned indeed to the above-mentioned authorities,
but conversely (to the statement just made), and in accordance with the
Mishnah given above.
3 The priests.
CHAGIGAH. 143
Gemara.
There is a Baraitha, Be ye clean, lest ye touch the table or the 26 b, i. 8.
lamp. And yet we have a Baraitha to this effect, viz., What is
the reason that we are not taught this with reference to the lamp 1
It is because the table is called in Holy Writ perpetual, the lamp is
not called in Holy Writ perpetual 1 . And another says, Since
Holy Writ says, "and the lamp over against the table," it is as though Ex. xxvi.
it were called in Holy Writ perpetual. But another says, It was
only to fix its place that it comes. But you may get it out
for me in this way. For it is a vessel of wood which is made to
rest ; and every vessel of wood which is made to rest, is not liable
to uncleanness. What is the reason then that it is liable to
uncleanness 1 Because it is like a sack in this respect, and
therefore can contract uncleanness. As a sack is moveable, whether
empty or full, so also everything which is moveable whether empty
or full is liable to cleansing. This 2 also is moveable, whether
empty or full 3 . As is the teaching of Resh Lakish ; for Resh
Lakish said, What is the meaning of the passage, " upon the Lev. xxiv.
clean table?" Undoubtedly it implies that it might be unclean.
And why ? It is a vessel of wood made to rest, and as such it does
not receive uncleanness ; but it informs us that they raise it up,
and exhibit the shewbread on it to those who come up to the
festival, and one says to them, Look at the love of God in giving
you food. Its end 4 was like its placing 5 . For R. Joshua
ben Levi said, A great miracle was wrought in the shewbread.
1 Lit., (As for) the table there is written in (its case) "perpetual;" (as for)
the lamp, there is not written in (its case) " perpetual."
2 The table.
3 The argument may be stated thus. Holy Writ shews us what is capable of
impurity by saying, " Upon whatsoever any of them, when they are dead, doth
fall, it shall be unclean ; whether it be any vessel of wood, or raiment, or skin,
or sack, etc." (Lev. xi. 32.) From this verse it is inferred that nothing is
liable to contract uncleanness that does not correspond in its mobility to a
sack. Now the mobility of a sack is of this nature, that it can be moved, either
empty or full. Such also is the nature of a table's mobility. Therefore, we
conclude, a table is liable to contract uncleanness.
4 Removal.
5 Arrangement in order.
144 CHAGIGAH.
26 b, ii. 3. As it? placing was miraculous, so was its end; for it is said, "to
j 9,1 ^ 1 " put hot bread in the day that it was taken away 1 ." But
you may get it out for me in this way. It is because it is
overlaid. For lo, there is a canonical Mishnah, The table or the
xxi/' tripod table 2 , which have had a piece broken off, or have been
covered with marble 3 , and there has been left on them a place to
rest cups, may become unclean. R. Jehudah says, A place to rest
cakes. And if thou sayest, It is a different matter with shittim
wood, which is esteemed highly, and is not valueless, this is all
right according to what Resh Lakish says. For he said, Their
teaching only refers to tables made of woods 4 that come from
the province of the sea s . But in the case of a vessel of Miimim'
it is not valueless. This is very good. But according to R.
Jochanan who says, Even in the case of a vessel of Mismim
also it is valueless, what is there to say ? And if thou sayest, The
one is the case of an overlaid article which stands, and the other,
of an overlaid article which does not stand. Lo, Resh Lakish asks
from R. Jochanan, Does the Mishnah treat of an overlaid article
which stands, or of an overlaid article which does not stand? of
one which has its extremities covered, or of one which has not its
extremities covered ? And he said to him, There is no difference in
this respect between an overlaid article which stands and an overlaid
article which does not stand. There is no difference in this respect
between one which has its extremities covered, and one which has
not its extremities covered. But it is the table itself which makes
27 a the difference. For the merciful One calls it wood, as it is written,
Ezek. xli. " The altar was of wood, three cubits high, and the length thereof
two cubits j and the corners thereof, and the length thereof, and the
walls thereof, were of wood : and he said unto me, This is the table
1 The word DPI, from its position in the Heb. sentence, may be made
to belong to either of the two verbs. The Eabbis take it as belonging to
both.
2 Greek 8e\<piKr/.
8 A material which on account of the closeness of the texture cannot be
made unclean.
4 D^DDK (also written DJ7D3N and N^?D3K) is probably connected with
&\ov, wood, and may have meant a special kind of wood. Some take it as
the name of a city or other place from which tables of this material were
procured.
5 i.e., from over the Mediterranean.
8 The locality thus named has not been identified.
CHAGIGAH. 145
that is before the Lord." He began with " altar," and he ended 27 a, i. 5.
with "table." R. Jochanan and Resh Lakish say both of
them, At the time that the Holy House was set up, an altar
made atonement for a man; now a man's table makes atonement
for him.
All the vessels that ivere hi the sanctuary had second and third
sets etc. 1 The altar of bronze, how had this a counterpart? Be-
cause it is written, "An altar of earth thou shalt make unto me." Ex. xx. 24.
The altar of gold, how had this a counterpart? Because it is
written, " the lamp and the altars." The altars are placed in com- Numb. iii.
parison one with the other. But wise men say, Because they 31 -
are overlaid. So much the worse for your argument 2 . Since
they are overlaid, they may become unclean. I will tell you
the true explanation, viz., the wise men pronounced them capable
of becoming unclean 3 , because they were overlaid ; or, if you like,
our Rabbis said to R. Eliezer, What is thine opinion? Is it be-
cause they are covered over ? No, their covering is of no avail in
respect of them 4 .
R. Abohu said that R. Eliezer said, As to the disciples of the
wise, the flame of Gehenna has no power over them. For this is
shewn by an a fortiori argument drawn from the salamander.
And what is the salamander ? It is a creature of fire. He that
anoints himself with its blood, flame has no power over him. How
much more the disciples of the wise, whose whole body is fire, as it
is written, "Is not my word like as fire 5 , saith the Lord?" Resh Jer. xsiii.
Lakish said, The flame of Gehenna has no power over the trans-
gressors of Israel. How much less over the altar of gold ! As in
the case of the altar of gold, upon which is only about the thick-
ness of a denarius of gold, for ever so many years the flame has had
no power over it, how much less can it have power over the trans-
gressors of Israel, who are full of the commandments as a pome-
1 See p. 142.
2 On the contrary ; lit. "IK (=? ?tf) and X2H. On the other side is a stronger
claim. For the wise men seem to have meant that the overlaying makes them
to be free from the liability to contract uncleanness, whereas metal has the
opposite effect.
3 Lit., made them unclean.
4 i.e., in my comparison between the wood of which they are formed, and the
gold with which they may be overlaid, the wood prevails.
5 Lit., thus, like a fire.
S. CH. 10
146 CHAGIGAH.
27 a, il. 10. granate is full of seeds, as it is written, " Thy temples are like a
Cant. iy. 3. pi ece f a pomegranate." Read not, "thy temples 1 " but, the vain
fellows 2 that are in thee.
May our return be to thee, "Weightier rules hold in hallowed
things 3 etc."
1 itfJ.
2 pp\ Cf. " Raca " (Mt. v. 22).
3 See p. 55, note 2.
GLOSSARY.
Baraitha (XPIH3, pi. ninn3) denotes a law or principle extraneous
("13, N"13, = outside) to the Mishnah, in other words, one which was not
included in the collection made by R. Jehudah ha-Nasi (see Mishnah).
In Mishnic times it was the custom for the Tanna (X3R) or head of the
Academy to lecture in a low voice in Hebrew, while another learned man,
named the Amora (SO'lDN ; "1DX, he said, discoursed), "received the law
from his lips," and delivered it in the vernacular and in a loud voice to the
assembled students. The Amora was on this account named also M'thur-
(fman (|Jp|"Vlnp, fOai-lfi), interpreter (03")^, Chaldee, he interpreted ; cf.
DpjTU?, Pu'al part, in Ezra iv. 7, and Targum, = interpretation,commentary).
Sometimes however, in the absence of a Tanna, the Amora, especially
if eminent for learning, took the lead, and himself set forth new principles
or fresh applications of old ones. These Baraithas are constantly cited in
the Gemara, introduced by some such form as T'no Rabbanan (|331 IJJjl),
"Our Rabbis have taught," and they are considered practically as autho-
ritative, unless they plainly contradict some Mishnic teaching. " Besides
the Baraithas constituting Tosiphtaoth (see Tosiphta), Mechilta 1 , Siphra
and Siphre 2 , there are hundreds of other Baraithas found scattered about
in both Talmuds. These are however mere fragments of the vast Mish-
nayoth (entire Mishnic works) composed by Bar Kappara, R. Hiyya [Chia]
and himdreds of other teachers, which in course of time must have perished."
Art. Mishnah (Schiller-Szinessy) in Encycl. Brit. 9th ed.
Chagigah (nVSn) is a substantive, derived from the Biblical root 33n
(used, e.g., of the Passover in Exod. xii. 14), but not itself occurring in the
Old Testament. According to its derivation, its primary sense is, rejoicing,
festival-^'oy. It seems however to have acquired early a special sense in
connexion with the Passover Feast 3 , viz., a voluntary peace-offering made
1 A treatise on Exodus xii xxiii with other fragments ascribed, at least in
part, to Ishmael ben Elisba ha-Kohen, who died a.d. 121.
2 See p. 5.
3 The Chagigah however was connected with the other great Feasts (Weeks,
ami Tabernacles) as well.
102
148 GLOSSARY.
by individuals. It had to be without blemish, might be either male or
female, and could be taken from the herd as well as from the flock. This
Deut. xvi. is shewn by the passage " thou shalt sacrifice the passover unto the Lord
2- thy God, of the flock and the herd, etc.," which most probably 1 refers to
the Chagigah, while subsequent verses (5 7) of that passage have to do
with the Paschal lamb, with the eating of which it was associated. The
manner of offering the Chagigah followed the ritual provided for other
private peace-offerings, in all of which the sacrificial meal was the point of
main importance. The regulations for these offerings are given in Lev.
iii. 1 5, vii. 29 34 (see also 1 Sam. ii. 16). The animal was slain at
the sanctuary door, the offerer resting his hand upon the head of the
victim. The sacrificer was allowed the flesh (to be eaten within the
Temple courts, or in the city, Deut. xxvii. 7), and apparently the skin.
The fat and " the inwards " were burnt by the priest as an offering to the
Lord, Who granted him as his portion the breast, after he had presented
it as a wave-offering. The right-shoulder 2 was presented direct from the
sacrificer to the priest. The offerer and his friends might eat their share
of the victim on the day on which it was offered or on the day following.
Any part that remained till the third day was to be burned 3 . Other passages
which are thought to have reference to the Chagigah-offering are Numb.
x. 10, Deut. xiv. 26, 2 Chr. xxx. 22, xxxv. 7, 13, which last verse has been
adduced to shew that the Chagigah (as included among " other holy offer-
ings ") might be boiled as well as roast. Two Chagigah-ofterings are spoken
of in this treatise, viz., the Chagigah of the 14th and that of the 15th day
of the month Nisan. The former was offered towards the end of that day
which with the preceding evening constituted, according to the Jewish
mode of reckoning 4 , the 14th day, and, after sunset had introduced the
15th, it was eaten with the Passover meal. This Chagigah, as being a
voluntary offering, might be brought from animals which had been already
dedicated under some other head, e.g., as tithe. That of the 15th day on
the other hand was considered obligatory, and therefore must consist of
what had not yet been consecrated () vin). This Chagigah was not neces-
sarily confined to the 15th, although that was the principal day for it.
It might also be brought on any subsequent day of the festival. For
further remarks on these two Chagigah-offerings, see notes on pp. 35, 36.
If the 14th of Nisan fell on the weekly Sabbath, its Chagigah, unlike
the Paschal lamb, could not be slain.
See farther in Edersheim, The Temple, its Ministry, etc., pp. 186, 217.
Gemara (Nipa) is the name of the later in date of the two parts of
which, speaking generally, each of the Talmudic treatises is composed. (See
1 Onkelos however denies this interpretation, making "flock" to refer to the
Paschal lamb, and "herd " alone to denote the source of the Chagigah offering.
2 Or, right thigh.
3 See Lev. vii. 1618, 3032.
4 See Gen. i. 5, etc.
GLOSSARY. 149
Mishxah.) It contains the decisions and other sayings of the Amoraim
(a.d. 220 500. See Babaitha and Introd. p. vii). The root pD3), from
which it is derived, denotes completion, and the word accordingly has been
usually taken to indicate the collection of comments upon the Mishnah,
which were needful by way of further exposition, in order to set forth, and
complete, its sense.
But it is very possible that the word may rather be connected with the
sense to learn by rote, which its root also bears. If so the Gemara will be
that which, as being authoritative, is learned, as contrasted with that
which consists of matters for speculation, i.e., the sayings of the Sabboraim
(-QD=to speculate, reason), who 1 followed the Gemaric teachers (Amo-
raim).
Haggadah (n7|ri) from the root 133, to extend, to flow, and hence, to
speak; is according to Levy (s.v.), quite distinct from rn3J$ (never n*1|N),
which is from the root 13 with X prefixed (cf. for this derivation his article
on "113$). Haggadah denotes, as opposed to Halachah (which see), those
parts of the Rabbinic writings, which are not concerned with the develop-
ment, discussion, and solution of legal matters as such, but confine them-
selves on the contrary to "the realms of fancy, of imagination, feeling,
humour 2 ." Thus the Haggadah (Legend, Saga) "was only a 'saying,' a
thing without authority, a play of fancy, an allegory, a parable, a tale, that
pointed a moral and illustrated a question, that smoothed the billows of
fierce debate, roused the slumbering attention, and was generally... a com-
fort and a blessing 3 ." While not absolutely restricting itself to subjects
suggested by the historical and prophetical Books, it dealt but little with
the Torah. (See Halachah.) The unseen world, angels, demons, the
future glories of Israel, these were subjects on which it allowed the
imagination absolutely unfettered licence. It thus presents to us a curious
and interesting picture of the speculations, in the weaving of which the
Jewish mind of those days found delight and oftentimes doubtless a real
relief from the sufferings belonging to their actual surroundings 4 .
Halachah (13<lI, "=!??, he went, walked) denotes first the laws according
to which a man's conduct, his walk in life, is to be ruled, and hence the Rab-
binic rules, or decisions, with the discussions through which they are reached,
" the process of evolving legal enactments and the enactments themselves" 5
as contrasted with Haggadah (which see). Just as to the mind of the Jew
there was a well-defined distinction between the subject-matter and the
comparative importance of the Torah (" Books of Moses ") on the one hand
1 See Introd. p. viii.
3 Deutsch, Literary Remains, p. 16.
3 Ibid. p. 17.
* See Morrison, The Jews under Roman Rule (The Story of the Nations
Series), pp. 268 sqq. , for illustrations of the nature of Haggadah.
5 Deutsch, p. 17.
150 GLOSSARY.
and the remainder of the Old Testament on the other, so the oral tradition
differed in its character according as its main concern was with one or the
other of these. If it dealt with the Torah, it was called Halachah. In
that case "the oral Law had to answer all questions on which the written
law was silent. It had to adapt some parts of the written Law to altered
social conditions ; it had sometimes to modify the rigour of written pre-
cepts, and to bring them by a process of interpretation into harmony with
the feelings of the age ; it had to adjust the written Law to the practical
necessities of the times ; it had to define the scope of. the written Word,
and to shew in what circumstances it should be applied ; and it had also
to solve all difficulties and obscurities in the written text 1 ."
Mishnah (nJSpp) is the name of the earlier in date of the two parts of
which, speaking generally, each of the treatises of the Talmud is made up.
It was brought into shape by R. Jehudah ha-Nasi (see p. 2) by selection from
the materials existing in his day. The word itself is not found in the Bible,
but the cognate form, Mishneh (Hp.KJp), occurs in the following senses,
(a) double (Exod. xvi. 5), (b) a copy (Deut. xvii. 18), (c) a secondary
(1 suburban) portion of Jerusalem (2 Kings xxii. 14), (d) the second rank
(2 Kings xxv. 18), (e) one who holds the second rank (2 Chr. xxviii. 7).
The primary sense of the root (rOC?) is repetition. Hence comes the
meaning of instruction by repetition, which seems to be the underlying
notion of the word (compare pt? in Deut. vi. 7), rather than that it is itself
a repetition of the written Law. It consists of the sayings of the Tannaim
or Chakamim (a.d. 70 220) and relates as a rule not to dogma but to rites
and legislation. Accordingly it contains but little Haggadah. The Gemara,
when quoting a fragment of Mishnah belonging to some other Talmudic
treatise, introduces it by the word |3fl, " we have learnt," as opposed to
NJ3FI, (there is) "a teaching," or }J3T 13PI, "our Rabbis have taught," these
latter phrases being reserved for Baraithas ( = extra-canonical Mishnahs.
See Baraitha).
A cognate word NJVJn occurs three times in the Gemara of this
treatise (12 a, ii. 34; 13 b, ii. 1, 21) to denote an extra-canonical Mishnah.
Many such, not having been included in the collection made by R. Jehudah
ha-Nasi, were brought together by Chia 2 and Oshaia 3 , but held only a
secondary place in Jewish esteem.
Rabban. The exact limits of this title are difficult to determine.
The facts, as far as they can be ascertained, seem to be as follows.
The title was given to the princes (D'^EO) of the house of Hillel, down to,
but exclusive of, R. Jehudah ha-Nasi, whose son Gamaliel however also
bore it (Pirke Abot/i, ii. 8). The princes from Hillel to Jehudah were
probably five in number, though others (see Wolf, iv. 389) would make
them seven, by inserting another Gamaliel and Simeon between (3) and
1 Morrison, p. 266. 2 See p. 25. a See p. 31.
GLOSSAKY. 151
(4) of the following list, viz. (1) Simeon ben Hillel 1 , (2) his son, Gamaliel
ha-Zaken, (3) Simeon ben Gamaliel, (4) his son Gamaliel the second, or
Gamaliel of Jabneh, (5) Simeon, son of Gamaliel the second. These five,
together with the son of Jehudah ha-Xasi above referred to, and Jochanan
ben Zakkai, constitute the seven Rabbanan.
That the last-named should have acquired the title, though outside the
family of Hillel, was probably due, as Levy says (s.v. |3"l), to the fact that
at the time of the destruction of the Temple, when the succession of
princes was interrupted, he, as having been the friend and colleague of (1)
and (2), who died violent deaths, as well as from his being from a political
point of view the leading man in the nation, was naturally recognised as the
most fitting person to preserve the ecclesiastical and literary continuity.
There is a Rabbinic tradition (quoted by Levy, ibid.) to the effect that
a higher title than Rab is Rabbi ; a higher title than Rabbi is Rabban ;
while greater even than Rabban is the name without any prefix.
The title Rabban was a later word for any prominent teacher. See
Introd. p. vii. note 4, and also passages quoted by Levy (s.v.) See also
further for the whole subject, R. David Ganz, Chronologia sacra-profana
(in rtDV), in Vorst's Latin transL, Leyden, 1644, pp. 87 sqq. ; and
Schiirer's History of the Jewish People etc., Div. n. vol. i., pp. 315, 316
with notes (T. and T. Clark, Edinb. 1885).
R'iytah (rVK"i.) is a substantive not found in Biblical Hebrew, but, like
Chagigah, derived from a verbal root which is familiar in the Old Testament
(HNT, to see ; in the passive, to appear). In Exod. xxiii. 17 we read, "Three
times in the year all thy males shall appear before the Lord God." The
occurrence of the above-mentioned root in this command suggested the
substantive, meaning an appearing, a presenting of oneself, a seeing, and
being seen in return by God (see p. 16). At the Passover, as well as at
the two other great Feasts ("Weeks and Tabernacles), there was further
obligatory in connexion with this "appearing," a burnt offering, called
ilJK") TmO, "the burnt offering of appearing," or, more briefly, "lUOn, "the
appearing." This sacrifice, as the word iyiy implies, was wholly consumed
on the altar, and thus R'iyyah attains to the secondary sense of holocaust,
which it so often bears in this treatise,
Tosiphta (Krippin, pi. nixnppin) denotes an appendix (f\D\ to add)
to the Mishnah. It is therefore somewhat of the nature of a Baraitha
(see that word), but its application is confined to those of the Baraithas
which are arranged as supplements to the several Mishnahs to which they
belong. These additions to the Mishnah are to be distinguished from the
Tosaphoth (JYlEDin), or comments on the Gemara by later Rabbis. See
Etheridge, p. 178.
1 So Ganz, but others (see Dr Ginsburg's article "Gamaliel I." in Diet. Chr.
Biog.) would make the title begin with (2), thus limiting the total number of
Rabbanan to six.
I. INDEX OF BIBLICAL QUOTATIONS.
For the notation here adopted see Introd. pp. xv, xvi
Exodus
Genesis i. 1 ... 12 a i 20, 12 a ii 24, 36
i. 2...12ai21, 22, 23, 12bi2,
15 a i 11
i. 3 12ai23
i. 4 12aii8
i. 5 12 a i 24
i. 6 15 a i 15
i. 7 loai 15
i. 17 12aii2, 12b i 32
i. 19 12aii3
ii. 4 12aii 26
viii. 21 16a ii 17
xvii. 1 12aii21
xxxiii. 12 5bi20
xxxv. 11 12a ii 21
xxxvii. 24 3 a ii 24
xlv. 3 4 b ii 8
Exodus v. 1 10b i 7, 25
v. 25 6bil3
x. 25 10bi9
xii. 14 9ai31, 10b i 5
xii. 17 11 b ii 16
xv. 1 13b i 28
xx. 1 3b i 23
xx. 7 14aii31
xx. 24 27a ill
xxi. 23 11a i 27
xxiii. 14 ... 2 ai 10, 3 a ii 8,
4 a ii 28
xxiii. 15 (beg.) 18a i 15
xxiii. 15 (end) 7 a ii 7, 15
xxiii. 16 18a i 3
xxiii. 17 ... 2a ii 16, 4a i 10,
4 a ii 11, 17, 7 a ii 18, 19,
7bi6
xxiii. 18 10b i 12
xxiv. 5...6aiil9, 20, 6b ii 12
xxvi. 35 26b i 12
xxix. 42 6aii22
xxxi. 14 11 b ii 15
xxxv. 5 10 a i 17
Levit. i. 2, 4 16b ii 18
i. 5 llai 34
i. 13 Ilai36
vi. 2(E. V. 9) 10b i 18
vii. 19 24 ai 22
xi. 26, 43 llaii 13
xi. 32, 33 llaii 13
xv. 5 (6, 7, 8, 10, 11, 13, 16,
21,22,27) llaii 5
xv. 6 23bill, 14
xviii. 6 lib ii 3
xviii. 30 11 b ii 13,15
xx. 2 11 b ii 8
xxii. 4 4b i 10
xxii. 24 14b ii 15
xxiii. 4 18aiil4
xxiii. 8 18 a ii 11
xxiii. 16 17b ii 6
xxiii. 21, 22 17b ii 10
xxiii. 41 (beg.)...9ai 31, 10b
i5
xxiii. 41 (end) 9a ii 6
xxiv. 6 26b i 22
INDEX OF BIBLICAL QUOTATIONS.
153
Levit. xxiv. 15 lib ii 7
xxvii. 2 10a i 13
Numb. iii. 31 27 a i 13
vi.2 10ail4
vii. 11 (20, 26, 32, 38, 14,
50, 56, 62,68, 74, 80).. .23b
i 19
vii. 15, 17, etc 6 a ii 2
xiv. 34 5b ii 32
xviii. 5 lib ii 16
xxvii. 20 16a ii 8
xxviii. 6 6b i 9
xxx. 3 10a i 21
Deut. iv. 32 ... 11 b ii 27, 29, 30, 31,
12 a i 1,2, 6, 12
vi. 4 3aii37
x. 14 12b i28
xii. 5, 6 4bi5, 12
xvi. 4 10b i 22
xvi.7 17bi 1
xvi. 8 (beg.) 18a ii 18
xvi. 8 (end) 9ai28
xvi.9 17bii8
xvi. 10 8a i 12, 8a ii 1
xvi. 14 8aii 16, 8bi8
xvi. 16 2a ii 16, 4a i 11,
4a ii 11, 7a ii 18, 19, 7b i 6,
17a i 17
xvi. 17 8bil6
xxvi. 15 12b ii 15
xxvi. 17, 18 3a ii 34
xxvii. 7 4b U4
xxviii. 12 12b ii 18
xxxi. 11 3ai9, 3aii 1
xxxi. 12 (beg.)...3ai8, 3a ii 31
xxxi. 12 (mid.) 3a i 10
xxxi. 17 5a ii 30, 34
xxxi. 18 5 b i 9
xxxi. 21 5 a ii 21
xxxii. 8 12 b i 24
xxxiii. 2 16a i 2
xxxiii.26 12b ii 38
xxxiii. 27 12b i 22
Judges vi 24 12b ii 31
xx. 11 26a ii 3
1 Sam. i. 22 6a i 7
xxi. 7 (E.V. 6) 26b ii 3
xxv. 29 12bii32
xxviii. 13 4b ii 15
xxviii. 15 4 b ii 12
1 Kings viii. 13 12bi36
viii. 39, 43, 49 12bii25
xix. 11, 12 16a i 7
Isaiah i. 11 4b ii 6
i. 12 4bil. 4biil
iii. 14 14a i 31
iii. 3 13aii 1
iii. 5 14ai 30
iii 6 14aii26
iii. 7 14aii29
iii. 10 12 a ii 8
vi. 2 13bii7
vi. 3 13biil5
xiv. 14 13a i 13
xiv. 15 13ai27
xxii. 12 5bi34
xxvi. 6 3 a ii 12
xxxiii. 7 5bii2
xxxiii. 18 15b ii 15
xxxiv. 11 12 a ii 1
xl. 22 12b i 31
xliii. 12 16a ii 26
xiv. 18 2bi5
xlviii 2 16a i 5
xlviii. 10 9b ii 14
xlviii. 13 12aii30
xlviii. 22 15aiil6
li 16 5bil2
lvii. 16 12b ii 33
lviii. 2 5bii29
lix. 17 12bii29
bd. 7 15a i 33
briii 15 12b i 37
lxvi. 1 ... 12aii29, 14a i 28,
16 a i 32
Jerem. ii. 5 9bii33
ii. 22 15a ii 18
iii 4 16a ii 20
iii. 14 15ai 23
iv. 30 15b il
154
INDEX OF BIBLICAL QUOTATIONS.
Jerem. v. 1 14aii36
xiii. 17a 5b i 27
xiii. 17 b 5 b ii 4, 9, 10
xvii. 18 loaii 2
xxiii. 19 13b ii 33
xxiii. 29 27a ii 3
xlix. 7 5b i 19
Ezek. i. 4 13b i 10
i. 6 13b ii 8
i. 7 13 b ii 18
i. 10 13bi32
i. 14 13bi5
i. 15 13b i 19
i- 22 13ai4
i. 27 13aii26 (bis)
i. 28 16ai29
ii. 1 (or 3) 13aii23
iii. 12 13b i 23
x. 14 13bi34, 13b ii 3
xli. 22 27a i 1
Amos iv. 13 5b i 22, 12b i 18
v. 15 4 b ii 23
v. 25 6bil3, 10b i 26
ix. 6 12aii27
Micah vii. 5 16aiil4
Nahum i. 4 12a ii 23
Hab. ii. 11 16aii21
Zeph. ii. 3 4 b ii 21
Zech. viii. 10 10a i3
Mai. ii. 7 15b i 26
iii. 5 5ai30, 34, 36
iii. 18 9b ii 2
Paal. v. 5(E. V. 4) 12bii23
xviii. 12 (E. V. 11) ... 12a i 26,
12 b ii 39
xxiv. 5 12b ii 31
xxv. 6 12aii 17
xxv. 14 3 b ii 1
xxxiii. 6 14 a i 16
Psal. xxxvi. 9 12b ii 30
xxxviii. 14 (E.V.13).'..2b ii 10
xlii. 9 (E. V. 8) 12bi39
xlv. 10 15b i 30
xlvii. 9 3a ii 19
xlix. 10, 11 (E.V. 9, 10)... 5b
ii 24
1. 16 15b i 7
lxv. 7 12a ii 15
lxvi. 13 7aii26
lxviii. 5 (E.V. 4) ...12 b ii 37
lxviii. 10 (E. V.9)...12b ii 34
lxxviii. 23, 24 12b i 34
lxxxix. 15 (E.V. 14)...12aii
17, 12bii29
xc. 10 13a i 16
xci. 11 16aii 24
xcv. 11 10a i 16
xcvi. 6 5bi32
ci. 7 14b ii 6
civ. 6 12b i 18
cxvi. 15 14 b ii 8
cxix. 106...10ail9, 10aiil5
cxxxvi. 6 12b i 16
cxxxix. 5 12 a i 9, 16
cxlvii. 20 13a ii 4
cxlviii. 7, 8 12b ii 20
cxlviii. 7, 9, 14 14 b i 19
cxlviii. 8 12b i 20
Prov. iii. 19 12a ii 14
iii. 20 12a i 15
ix. 1 12bi26
ix. 5 14ai37
x. 25 12b i 27
xiii. 9 12a ii 9
xiii. 23 4b ii 25, 5ai5
xvi. 10 14 a ii 5
xxii. 17 15bi28
xxiii. 5 13b ii 16
xxv. 16 14 b ii 11
xxv. 17 7a ii 24
xxvii. 26 13a ii 20
xxvii. 8 9b ii 32
Job ii. 3 5a i 13
ix. 6 12bil4
xii. 4 5 b ii 27
INDEX OF BIBLICAL QUOTATIONS.
155
Job xv. 15 5 a i 15
xviii. 19 15b i 22
xxii. 16 ... 13 b ii 35, 14a i 8
xxv. 3 13bii26
xxvi. 11 12 a ii 16
xxviii. 17 15a ii 3
xxx.4 12bii 13
xxxviii. 15 12a ii 7
Cant. i. 4 15b ii 28
iv.3 27aiill
iv. 11 13aiil7
v. 10 16ai4
v. 11 Mai 18
vi. 11 15b i 33
vii. 1 3aii 13
Ruth ii. 14 22bii9
Lam. ii. 1 5 b ii 14
Lam. iii. 23 14a i 13
iii. 29 4bii20
Eccles. i. 4 5a i 6
i. 15 9ai9, 9bil4
v. 6 15a i 18
vii. 14 15a i 28
xii. 11 3bi2
xii. 14 5a ii 2
Esth. x. 1 8aiil4
Dan. ii. 22 12bii40
vii. 9 14 a i 17, 21, 22
vii. 10 13b ii 25, 31
1 Chr. xvii. 21 3b i 1
Ecclus. iii. 21, 22 13a i 8
II. INDEX OF PERSONS AND PLACES 1 .
For the notation here adopted see Introd. pp. xv, xvi.
Abba, 8 b ii 5, 10 a ii 21, 16 a i 28
Abba Saul. See Saul.
Abai, 4 a i 23, 6 a i 1 (10), 22, 6 a
ii 24, 7b i 1, 10b i 4, 16 b ii 2, 17b
ii 5, 22 b i 25, 22 b ii 1, 23 b i 10,
24 a ii 2, 25 a ii 9, 25 b ii 16, 26 a i 1
Abohu, 13 a ii 20, 13 b i 37
Abtalion, 16 a ii 31
Acba bar Ada, 19 b i 12
Acha bar Jacob (see also Papa bar
Jacob), 13 a i 2, 13 b ii 34, 15 a i 16
Acba bar Kabba, 6 b ii 16, 16 b i 25
Acber. See Elisha ben Abuyah
Ada bar Ahabah, 25 a ii 7
Ahithophel, 15 b ii 20
Akiba, 4 b i 10, 6 a ii 28, 12 a ii 35,
14a i 23, 14b i 34, 14b ii 4, 15a
i 29, 15 a ii 6, 18 a ii 14, 23 b i 22,
23 b ii 5
Alcasnadri, 5 a i 25
Alexis, 18 a ii 27
Ami, 4 b ii 19, 21, 13 a i 31, 15 b ii 19,
16 b ii 34, 24b i 9, 26a ii 7
Asi (DK), 4 b ii 23, 13 a ii 8, 15 a i 17,
22biil0
Ashi (^N), 3a i 24, 7b ii 20, 8 a ii 10,
8b i 2, 10 b ii 17, llbii 17, 16bi 25,
17a il
Azzai. See Ben Azzai
See Eabbah bar bar-
Bar-Channa
Channa
Bar He He, 9 b i 15, 9 b ii 1, 13
1 See also General Index
Bar Kaphra, 23 b ii 6
Bardala bar Tabyumi, 5 a ii 32
Baybi bar Abai, 4 b ii 26, 5 a i 3
Ben Azzai, 14 b ii 3
Ben Zoma, 14 b ii 3, 17, 15 a i 9
Caesar, 5b i 12, 14 a ii 13
Chananeel, 13 b ii 13
Chananiah, 10 a i 18
Chananiah ben Akbia, 23 a i 6
Chananiah ben Chakinai, 14 b i 35
Chananiah ben Hezekiah, 13 a ii 37
Chanin, 23 bi 19, 24 a i 11
Chanina, 15 b i 30
Chanina bar Papa, 5 a i 35, 21 b i 5
Chanina ben Antigonus, 24 b i 24
Chanina ben Dosa, 14 a ii 12
Chasda, 5 a ii 19, 6 b ii 11, 8 b i 20
Chia (Rabba bar Abba), 5 b ii 15, 13 a
i 28, 16a i 7, 24a i 12, 25 bi 17
Chia bar Bab, 14 a i 9
Daniel bar Kattina, 8 b i 6
Dimi, 14 a i 28, 15 b i 31
Doeg, 15 b ii 20
Ela, 5 b i 21, 21 a ii 1, 21 b i 4, 22 a i 8,
31, 23 a i 28
El'a, 16 a i 33
El'ai, 25 b ii 14
El'azar ben Arach, 14 b i 5, 35
El'azar ben Azariah, 3 a ii 30, 3 b i 28,
14a i 26
INDEX OF PERSONS AND PLACES.
157
El'azar ben Cbisma, 3 a ii 27
El'azar ben Jacob, 17 b ii 9
El'azar (ben Shammua'), 4 b ii 7, 11,
5bii5, 6aii25, 12ai4, 12b i 26,
13 a ii 6, 13 b i 20, 14 a ii 18, 17 a
i 15, 17 b ii 13, 20 a i 6, 26 a i 23
El'azar ben Zadok, 20 a i 18, 20 a ii 20
Eliezer (ben Hyrkanus), 9 b ii 13, 10 a
i 13, 16 a i 25, 19 a i 33, 23 a ii 2,
25 a ill, 26b i 7, 27 a i 17, 19
Elijah, 9 b ii 12, 25 a ii 2
Elisba ben Abuyah ( = Acher), 14 b ii 3,
15 a i 18, 15 a ii 2, 10, 15 b i 12, 20,
25, 15bii4, 22
Ezekiel, 13 b i 26
Gamzu. See Nachum Gamzu
Gidel, 10 a ii 13
He He. See Bar He He
Hezekiah, 8 a i 6, 8 b i 28, 9 a ii 19
Hillel (or house of H.), 2 a i 8, 2 a ii 25,
6a i 6, 32, 9b i 15, 9b ii 1, 16a
ii 31, 17 a i 5, 17 b i 4, 22 a ii 18,
25 b i 14
Hunna, 3 b ii 17, 4 a i 3, 4 a ii 16, 4 b
i 18, 4 b ii 3
Idi, 5 b ii 25
Isaac, 10 a i 17, 13 a ii 26, 16 a i 31
Isaac bar Abdimi, 11 b i 2
Isaac Naphcha, 20 b i 7, 26 a ii 7
Isaiah, 13 b i 26
Ishmael, 6 a ii 25, 9 a i 19, 12 a ii 35,
16 b ii 20, 20 a ii 3, 12
Jacob, 12 a ii 11
Jacob bar Idi, 5 b ii 25
Jacob of K'phar Chatyah, 5 b ii 21
Jannai, 5 a ii 9
Jehudah, 2 a ii 14, 4 b i 15, 7 a ii 16,
10 a i 20, 10 a ii 26, 11 a ii 17, 12a i
10, 17, 12 a ii 18, 12 b i 28, 12 b ii
22, 13 a ii 31, 13 b i 7, 14, 14 b i 33,
15 b ii 12, 16 a ii 2, 12, 19 a ii 7, 22,
22 b ii 8, 27, 23 a i 20, 24 b i 21, 25
b i 16, 26 a ii 6, 14, 19, 26 b ii 8. See
also under Rabbi.
Jehudah ben Lakish, 9 b ii 31
Jehudah ben Tabbai, 16 a ii 29, 16b i 7
Jehudah ben Tema, 14 a i 35
Jeremiah, 9 a ii 22, 20 a i 25
Jeshaiah, 18 a i 17
Jochanan (ben Eliezer), 3 b ii 18, 5 a i
12, 15, 29, 5 a ii 1, 20, 5 b ii 28 (bis),
7 a i 3, 7 a ii 19, 8 a i 8, 8 b i 28, 8 b
ii 4, 9 a i 19, 9 a ii 11, 10 a i 7, 13 a
ii 5, 15 b i 16, 25, 16 a i 7, 16 b ii 8,
18 a i 7, 19 a ii 21, 20 a ii 27, 22 b ii
10, 24 a i 13, 24 b i 1, 26 a i 11, 27 a
i6
Jochanan ben Berukah, 3 a ii 27
Jochanan ben Dahabai, 2 a ii 13, 4 b
i 14
Jochanan ben Gudgodah, 3 a i 16, 18 b
i 10, 20 a i 10
Jochanan ben Zakkai, 3 b ii 4, 5 a i 33,
13a ill, 14b i 3, 34, 16a i 25, 26b
ii 13
Jonah, 24 b i 8
Jonathan, 14 a i 15, 18 a i 17
Jonathan ben Amram, 20 a i 17, 20 a
ii 23
Jonathan ben El'azar, 20 a i 15, 20 a
ii 25
Jordan, 23 a i 8
Jose (ben Chelpetha*), 7 ah 16, 11a
ii 17, 12b i 9, 14b i 33, 16bii20,
22aiil0,16, 24ail5, 24aii4, 24b
i 21
Jose ben Chanina, 12 a ii 33, 13 b i 9
Jose ben Dosai, 13 b ii 29
Jose bar Jehudah, 25 a i 10
Jose ben Joezer. See under Joseph
ben Joezer
Jose, son of a Damascene woman, 3 b
i29
Jose the Galilaean, 6 a ii 28, 14 a i 23,
18aiil3
Jose the priest, 14 b i 25
Joseph (bar Chia), 4b ii 25, 5b i 11,
7a ii 31, 9b i 13, 9 b ii 18, 13 a ii 10,
16 a i 29, 25aii9
* Or Chalaphta. See Wolf's BibUoth.
Hebr. ii 846.
158
INDEX OF PERSONS AND PLACES.
Joseph ben Joezer, 16 a ii 27, 18 b i 9,
20 a i 8
Joseph ben Jochanan, 16 a ii 27
Joshua (ben Chanania[h]), 3 a ii 28, 5 b
i 12, 18, 10 a i 15, 14 b i 25, 34, 15 a
i 8, 22b i 2, 17, 23a ii 4, 24b i 14
Joshua ben Levi, 26 a ii 2, 26 b ii 1
Joshua ben P'rachyah, 16 a ii 28
Kaphra, 23 b ii 5
K'phar Chatyah, 5 b ii 22
Ketina, 14 a ii 24
Kohana, 3aii22, 5bi 25
Levi, 7aii25, 12 b ii 11
Lod. See General Index.
Mar Zot'ra, 3 a i 23, 6 b ii 15, 15 a i 17
Mari, 19 b ii 2
Mary of Magdala, 4 b ii 28
Mattai. See Nittai.
Meir, 15 a i 27, 15 a ii 3, 11, 15 b i 14,
24, 28, 32, 15 b ii 2, 25, 16 b i 7, 18 b
ii 2, 19 a ii 29, 19 b i 9
Menahem, 16 a ii 31, 16 b ii 1
Mesharshia,' 15 a i 33
Mismim. See General Index.
Modiim. See General Index.
Mothnah, 23 a i 33, 23 a ii 10
Nachman, 18 b ii 16, 22, 19 a i 23, 19 a
ii 13, 22 a i 2, 22 b ii 12, 24 a i 6,
25a ii 6
Nachman bar Isaac, 10 a ii 17, 14 a i 3
Nachmani, 16 a ii 3, 12
Nachum Gamzu, 12 a ii 36
Nathan bar Minyumi, 3 a ii 23
Nebuchadnezzar, 13 b i 15
Nimrod, 13 a i 14
Nimus, 15 b ii 25
Nittai (for Mattai), 16 a ii 29
Ola, 8 a i 5, 8 b ii 1, 19 a ii 21, 25 a ii 1,
25 b i 18, 23
Oshaia, 7 a i 5, 9 a ii 12, 17 a i 15, 17 b
ii 13, 20 a i 21
Papa, 4a i 2, 5b i 32, 9a ii 24, 10b
i4, 11 a i 20, 13b ii 2, 14a i 35, 16b
ii 35, 22 a ii 15
Papa (false reading for Acha) bar Ja-
cob, 14 a ii 19
P'dath, 19 a ii 6
Pekiin, 3 a ii 28
Phinehas, 26 a i 28
Pumbeditha, 13 a ii 12
Eab, 5a ii 5, 25, 33, 5b i 24, 29, 5b
ii 26, 8b i7, 10ai4, 10a ii 13, 11a
i 8, 12 a i 10, 18, 12 a ii 12, 18, 12 b
ii 22, 13 a ii 25, 13 b i 14, 13 b ii 13,
33
Raba (Rabo), 21 b ii 2, 22 a i 8, 14, 30
Rabba, 2 b ii 16, 3 a ii 14, 4 a ii 30,
5a ii 16, 28, 5bil,10, 10ai22, 10a
ii 17, 10b ii 8, lib i 2, 13b i 25,
15 b i 32, 16 b ii 3, 17 b ii 3, 19 a
i 23 (nm), 22bi25, 26 a i 13
Rabbah bar Abuah, 19 a ii 13, 20 a ii 1,
22 a i 3, 22 b ii 19, 24 a i 7
Rabbah bar bar-Channah, 15 b i 25,
16a il
Rabbah bar Ola, 25 b i 25
Rabbah bar Samuel, 17 b i 18
Rabbah bar Shela, 5b i 21, 15b i 35,
23 a i 32, 23 a ii 9
Rabbi, 3a i 15, 5b ii 13, 15, 11a i 27,
13b ii 28, 15b i 20, 24b i 21, 25a
i 7. See also Jehudah
Rabbin, 8 b ii 15
Rabena, 2 a ii 5, 2 b ii 16, 4 a ii 22, 20 a
i 31
Ramai bar Cbama, 10 b ii 3, 16 b ii 14
Resh Lakish, 5 a i 34, 7 a i 10, 7 a ii
19, 8 b ii 1, 12 a ii 21, 32, 12 b i 29,
13 b i 27, 36, 15 b i 28, 16 a i 5, 16 a
ii 3, 13, 18 a i 2, 23 b ii 5, 24 a ii 10,
24b i 8, 25a i 4, 26a i 10, 26b i 21,
26 b ii 10, 27 a i 6, 27 a ii 5
Ribbi Jehudah, 24 a ii 4
Samuel, 5 a ii 7, 26, 9 b ii 18, 10 a i 6,
20, 10a ii8, 10b ii 25, 14a i9, 14b
ii 18, 15 b ii 11, 22 b ii 8, 27, 23 a
i 33, 23aii 10, 25 b i 16
Samuel bar Inya, 5 b i 28
INDEX OF PERSONS AND PLACES.
159
Samuel bar Isaac, 5 b i 29
Samuel bar Nachmani, 5 b i 31, 14 a
i 14
Saul (Abba), 22 a i 33
Shabur (Sapor), 5 b i 4
Shammai (or house of S.), 2 a i 8, 2 a
ii 25, 6a i 7, 16, 26, 7b i 9, 18, 7b
ii 10, 17, 16 a ii 32, 16 b ii 2, 17 a
i3, 17b i 3, 22aiil8, 25b i 13
Shemaiah, 16 a ii 30
Shemen ( = Simon) bar Abba, 8 b ii 19,
16b ii 7
Shesheth, 8 b i 21, 25 a ii 17
Shezbi, 24 a i 27
Shila, 5 a ii 14
Shimi bar Ashi, 18 b ii 10
Shisha ben E. Idi, 9 b i 12
Simeon, 6a i 15, 10a ii 24
Simeon ben Betheyra, 23 b ii 2
Simeon ben Jochai, 9 a i 15, 9 b ii 28
Simeon ben Manasseah, 9 a i 11, 9 b
ii 21
Simeon ben Shetach, 16 a ii 30, 16 b i 8
Simeon the Holy, 13 b ii 36
Simeon bar Abba. See Shemen bar
Abba
Tanchum, 3 a i 29, 3 a ii 7, 24
Tarphon, 10 a ii 2, 18 a ii 28
Zadok, 20 a i 7
Zarefca, 16 a ii 23
Zera, 5 b ii 36, 9 a ii 13, 13 a i 29, 23 a
i29
Zoma. See Ben Zoma
Zot'ra bar Tobiah, 12 a ii 12, 13 b ii 33
III. INDEX OF HEBREW WORDS.
D*tfcJ , 70
rn|n, see Haggadah
"m \ym, 55, 115, 146
*DT 3n, 11, 27
xrwn <sn, 141
n3?n , see Halachah
iron, 13
rttaVt? W0i see "Slain etc."
vbm , 40
wn, 123
N"3m,94
mo* B"i , 94
TOJR^I, 113
runs NpQ3 \soi, 53
np-i , 25
mw, 26
"On, see "Learned and
observant man"
n J^n , see Chagigah
jvWm, 109, 111
K""1D"VD, 9
ng&u&a ag, 116
i"H JX , see Ilaggadah
K3TIK, 145
mn, 40
T-; - *
n\bnH , 77. See also Tents
etc.
\m, 117
oVwn nix, 86
"UTN, 12
tt*K, 25
"I1D1VK, 131
D^"?PDK,144
NIIDS, vii. and see Gloss.
Babaitha
rw5B*w|,i89
(njraxn) ntmn rvn,i24
an , vii
NlpH3 , see Glossary
KcfojG, 13
;iK3,viii
U, xiv, 134
DHpn n-i^pi , 31
N"TO3, see Gemara
INDEX OF HEBREW WORDS.
161
DVS.IOO
D<P9i 109
'DVB, 97
y-iia ^pion-^3, 101
jne&a, 92
is, 77
jbp nps,43
no^s, 33
nsruo, 113
nwo,34
03* , 124
xri^np, 55
9St, 124
'DD, 19
np*iv, 31
6)1 V, 97
Rmrec, 79
0*0) K3D, xiv, 22
RHg>, 26
H3D, 12
J3-JI?, 101
"IJPP, 46
&63D"ip, 129
^D WOD, 41
KK3jBQ. xii
VI, 31
T * "
(0^31) TJ.TI, 1, 7, 15, 101, 136
n'vvp, 105
L'hpn Nnpp.34
DOT, 15
"ID, 12
rP'RI, see Appearing etc.
Hj^TO, see Mi.ihnah
nr, 60
|D31inD, 3ee M'thurg'man
piP, 134
SmnD, 61 and Gloss. Mish
Dtpr, 61
XAII
nswon j, 116
0909,77
oViyn -ib% 85
n3"13,34
XnSDin, 63 and Gloss.
"113, 34
J03"lin, see M'thurg'man
"13D, viii
arpag rrfin.vi
rhw -no. 32
ns br??: rnin, vi
Dnnp.xii
ip'n, 12
x:?n inn spbo, 13
nbrpn, 103
17^30,91
K3FI, vii and see Gloss.
N~ED, see Siphra
Babaitha and
MlSHXAH
H2D, see Siphre
533T 13IJI, 11 and see Gloss.
n'vvD niy, see ni-v?
MlSHXAH
rmy, 27, 41, 42
N*3n, 134 and see Gloss.
MlSHXAH
2"'CP TTS, 100
rns-in, 97
nine, 78
e>"n, 77, 102
-UDS, 27
S. CH.
11
IV. GENERAL INDEX
(Including those names of persons and places which occur in the Introduction
and notes).
# % Transliterations of Hebrew words, Latin words, modern names of places,
and titles of books, are in italics.
Abba, application of the title, 75
Abel, 117
Abraham, a prince, 7
Accents, reference to, 30
Affirmative commandments. See Com-
mandments, etc.
Agadah. See Haggadah
ayairai, 36
Ahab, 90
Ahithophel, 90
Aloes, 77
Ammon and Moab to pay tithe, 10
Amora. See Gloss. Baraitha.
Amos quoted as tradition, 51
Angels, silent in the day, 64 ; manner
of creation of, 76 ; eager for know-
ledge, 81 ; have eyes all round, 85 ;
have only one foot, ib. ; compared
with demons and with men, 92;
guardian angels, 94 ; Angel of
death, 17, 81
Appearing before the Lord, 1, 13, 16,
31, 32. See also Gloss. R'iyyah
Aquila's Greek Version, reference to,
62
Araboth, 63
Arbela, 95
Aryoch, 20
advfieif, 25
Ashi, x
Augustine, St, referred to, 16
Balaam, 90
Baldacchino, 109
Balloon, 90, 134
Banaim, vii
Baraitha. See Gloss.
Bath-Kol, 67, 82
Beasts compared with men, 92
Bekiin. See Pekiin
Ben Stada, 10
Beth-din, 123
"Bitters," 77
Blacksmith, 11, 115
Blessedness, degrees of, 82
Blind in one eye, 2, 3, 16
Blind Babbis, stories of, 17, 25, 38
B'ne Berak (Ibn Ibrak), 15
"Bridegroom and bride," festivities of,
82
fivpaevs, 14
Calf, allusion to the golden, 73
Censorship, xiii, 69, 134
Chakhamim, vii and Gloss. Mishnah.
See also " Wise men ".
Chagigah, compared with holocaust,
27 sqq ; notes on, 35, 36, and Glos-
sary
Chalk (to mark animals), 37
Chaos (-inn), a green line, 58
Chaplain. See Private chaplain
"Chariot, The" 55, 81
Chtahmal, 70 sqq.
Cherub, derivation of, 73, 74
Cherubim, discrepancy as to numliti
of wings of the, 74
Child, definition of, 1, 26
GENERAL INDEX.
163
Child that is lame, case of, 27
Christ supposed to be possessed of
magical powers, 95
Commandments, affirmative and nega-
tive, 50
"Common person," 114 sqq., 133,
135
"Continual burnt offering," 28 sqq.
Cordwainer, etc. 14, 34
"Curtain, behind the," 87, 92
David, as a title of Messiah, 77
Deafness, definition of, 3 sqq.
Degrees of blessedness, seven, 82
Sf\(f>lKTI, 114
Demons compared with angels and with
men, 92
Derivations, examples of fantastic, 22,
60, 61, 71, 74
Desolation (JH3), nature of, 59
Diospolis. See Lod
Doeg, 90
Domestic chaplain. See Private chap-
lain
" Draw and go down," 111
" Draw and go up," 111
Dualism, 83, 84, 85
Dumah, 18
Dumb men, story of two, 5
Dumbness, definition of, 4
Duties transferable from one day to
another. See Substitutions etc.
Earthen vessel, its outside cannot be-
come unclean, 121
Ecclesiasticus, note on versions of, 66
Edersheim, reference to, 67
Elijah, reference to supposed occa-
sional appearances of, 12, 45, 89,
135, 137
El-Mediyeh, 138
Enoch, 85
ext'xi'fftj, 9
Epicurus, 22
Errors of reading. See Variants
Esau = Rome, 23
Euphemisms, 10, 23, 88, 90, 96
Evil eye, fear of, 33
E z ek iel , apparent discrepancies between
the Law and, 71 (cf. pp. 137, 139);
compared with Isaiah, 73
Familia, 75
Faust in connexion with Acher, 83
Figs, story of man gathering unripe, 18
Firmaments, the seven, 63
" Foot, a straight." See Cherubim
" Forks, needles and," 111
Fourth part, the smallest suitable for
a libation, 133, 136, 137
Funnel, by which corn enters a mill, 9
Gandrippus, 12
Gehazi, 90
Gehenna, 26, 55, 75, 86, 88, 92, 145
Gemara, 6, 80, and Glossary
Gematria (substitution of letters), in-
stance of, 44
Generations held back from being
created, 75
Geonim, viii
Giza, viii
Goethe. See Faust etc.
" Going down of the sun," 117, 126
Golah, 69
Grammar, lapses of, in Mishnah, 96,
122
Grammatical forms, notes on, 2, 5, 9,
12, 21, 22, 33, 40, 55, 77, 97, 114,
118, 122, 138, 145
Greek words, certain or probable trans-
literations of, 9, 12, 14, 20, 22, 45,
59, 72, 82, 85, 91, 109, 144 (bis)
Haggadah, 77, 78, and Glossary
Halackah (Halachoth), 5, 47, 49, 52,
53, 97, and Glossary
Half a slave, and half free, case of one
who is, 2, 3
" Hallowed things." See Kodesh
Hattin. 25
Heave-offering, 115
Heaven, distance from earth to, 58, 67
Heavens, supposed diurnal revolution
of, 62
Hiatus in the teaching, 4, 35
1C4
GENERAL INDEX.
Holocaust compared with Chagigah, 27
sqq.
Hormouz, 20, 21
Hyrcanus, John, viii
'Ina. See Giza
Intercalary month, 10
Interpretation, the four methods of, 83
Interpreter. See M'thurg , man
Irbid, 95
Isaiah compared with Ezekiel. See
Ezekiel
Israel = viden s Deum, 16
Jabneh (Jabneel, Jamnia), 7, 10, 23, 45
Jacob's ladder, 67
Jehudah the Holy, ix
Jeroboam I., 90
Jochanan ben Eliezer, x
Kabbala, 47, 81, 82, 83
Keble, quotation from, 19
Kodesh, 115
Korban, 100
KWavdpUTTOS, 12
" Lacking the time," 44
Lacuna in the teaching. See Hiatus,
etc.
Lame in one foot, case of one who is, 6
Latin words, transliterations of, 63,
75, 79, 85, 92
Law, inconsistencies in the, 137, 139
Lay the hands on (an animal brought
for sacrifice), 35, 98
"Learned and observant man " 0311),
127, 133, 135, 136, 141
Lentil, 54
Lilith, 11
Limit, things thathave noprescribed,31
Lod (Lydda, Diospolis), 7, 9, 45, 48,
105, 140
Longfellow quoted, 47, 72, 76
Lunel, 9
Maccabees, viii, 138
Magical powers ascribed to Christ, 95
Makhon, 63
Manasseh, 90
Ma'on, 63
Margoliouth, Prof., referred to, 67
Marriage a duty, 3
Massoretic text, variations from (See
also Readings, etc.), 53, 64, 65, 66,
68, 93, 94
Maxim, Rabbinic, 36
Meah, 2, 27, 38
Mejdjel, 95
Men compared with angels, with beasts,
and with demons, 92
Messiah, David as a title of, 77
Metatron, the, 85, 91
M'thurg'man, 79, 125 and Gloss. Ba-
EA1THA.
Middle holiday Otfi), note on, 34
Mishnah, 80, and Glossary
Mishnahs, conflicting, 3, 107; inac-
curate quotations of, 15, 46, 97, 105,
111, 117, 137
Mismim, 144
Mnemonic, 4, 71
Moab. See Ammon, etc.
Modiim, 138
Moist things specially liable to un-
cleanness, 117, 123, 131
Mosaib, 6
Mule-drivers, 45, 114
Naliras. See Neresh
Nazirite, 43, 48
Nebuchadnezzar, 67, 72
"needles and forks," 111; "needles
and pipes," 119
Negative, positive commandments com-
pared witb, 50
Nebardea, 11, 20, 21, 69
Neresh, 6, 12
Nero, a Roman general, 86
New Testament words or thoughts,
expressions or passages illustrating,
9, 14, 25, 46, 60, 62, 64, 68, 68
(bis), 70 (bis), 72, 81 (bis), 82, 89, 91,
102, 129, 146
Nimrod, 67
v\ov, 144
GENERAL INDEX.
165
Olive, 126
"One hundred and one things," 107
Onen, 117
Osha, 7, 104
Ovens not made in Jerusalem, 140
Ox changed to a cherub, 73
Pairs (Prince-presidents and Vice-
presidents), 95
Pahttia, 92
Paradise, Rabbinic use of the word,
83
rapa<Tayyr)S, 45
Trappntfala, 20
Passage called after a prominent word,
70
Passover, a second, 43
Paul, St, 120
Pekiin, 7
Tr/Xoifw., 59
" Pentecost is after the Sabbath, " 100,
105, 106
"Pipes, needles and," 119
Pirke Aboth quoted or referred to, 48,
59, 62, 80, 107
Play on words, 22, 76, 77, 91 (bis)
x\ 1707x77 (rXrjfifiLvpis), 59
Pomegranate, illustrations from, 79,
146
Positive commandments compared with
negative, 50
Postponement of offerings. See Sub-
stitutions etc.
Poverty connected with Israel, 45
Priest, how restricted as to marriage,
84
Prince-presidents, 96, 97
Private chaplain, 103, 124, 129
Proselytes in Caesar's household, 79
Protest against the Christian Sunday,
106
Proverbial sayings, 21, 45, 49, 69, 101
Pumbeditha, 5, 13, 17, 21, 69
Purgatorial flame, 88
Quotations (Biblical) differing from
Massoretic text, 53, 64, 65, 66, 68,
93,94
Bab, application of the title, 26
Rabban, application of the title, 10 and
Gloss.
Rabbanan, vii
Rabbi, application of the title, 26, 118
Rabena, viii. s
Rainbow not to be gazed into, 93
Rakia 1 , 63
Rashi referred to, 9, 62, 63, 76, 90
Readings, conjectural emendations by
the Rabbis in Biblical, 44, 78, 146.
See also Massoretic test, variations
from
Rejoicing, an integral part of the Feast,
4
Religious bath, rules for size of, 54,
119
Ribbi, application of the title, 31
R'iyyah. See Appearing etc.
Roman rule, See Veiled etc.
"Rooter up of mountains," 13
Sabbath day's journey, 87
Sabbath work, 49, 98
Sabboriiim, viii
Sack, 143
Sacrifices not to be offered during the
night. See Sunset, etc.
Sadducees' view as to sunset rule, 127
Salamander, 145
Sandalphon, 72
Satan, reference to, 88
Saying* of the Jeicish Fathers. See
Pirke Aboth
Scorpion. See Wasp and the Scorpion
' Scraper, " 113
Scripture and tradition, comparative
estimate of, 47 ; all rules must be
finally traced back to, 110
Seahs, 108, 110, 111, 120
Sepharvaim, vi
Septuagint, illustration from, 11
Seven degrees of blessedness, 82
Shares, to everyone belong two, 86
Sh'chakim, 63
Sheba, Queen of, 83
Shtchiwih, 77, 81, 93
Shewbread, 143
166
GENERAL INDEX.
Shili, 17
Sifra (Sivra), G
Simeon ben Lakish, vi
Simon the Just, vi
Simona, viii
Siphra, 5, 55
Siphre, 5, 55
"Slain on account of the kingdom,"
16, 22, 27, 63, 78
Smoke going up from a grave, meaning
of, 88
Sopherim, vii, 120, 129
Sora, viii, ix, 6, 11, 20, 21, 26, 30, 69
Substitutions of one day for another,
2, 41 sqq., 100, 103
Sunset, offerings not to be made after,
40, 43, 44, 117, 126, 128, 130. See
also "Lacking the time ".
Superfluous expressions impossible in
Holy Writ, 6, 14, 42, 50, 101, 105,
117
Supplementary offerings, 38 sqq.
" Supporting peg," 14
Synagogue, men of the Great, vii
Synonyms, 13
" Take up and give," 78, 80
Tallith, 81
Talmud in sense of Gcmara, 47, in the
general sense, 78
Tanna. See Gloss. Bakaitha.
Tarphon, quotation from, 48
Tautology. See Superfluous expres-
sions, etc.
Ten, the minimum constituting a con-
gregation, 141
Tents in connexion with ceremonial
uncleanness, 53, 77, 90
Testaments of the .tii Patr. referred to,
63
Tiberias, 11, 26, 32
Titus, veiled reference to, 67
Tosiphta, 63 and Glossary
Tower, 90, 134
Trade, learned Jews practised a, 91
Tradition, Scripture outside the Torah
called, 51
Tremueia, 9
Trespass, how different from a sin, 52
rpiKklvia, 82
Two days (in case of Festivals) kept,
39
Unclean thing, minimum size for, 54,
126
Variants and erroneous readings, notes
on, 5, 14, 18, 26, 40, 56, 74, 94, 95,
105, 109, 112, 122, 134, 135
Veiled references to Eoman rule, 23, 67
Vice-presidents, 96, 97
Vilon (= velum), 63
Vows, 47 sqq.
Wasp and the Scorpion, 21
Waters, interval between the upper and
the lower, 84
" Weighing and giving," 57
Wet. See Moist things, etc.
" Wise men," 59, 61, 94, 105
Witnesses, method of dealing with
perjured, 96
Wright's Comp. Gram, referred to, 21
Zlml, 63
Zouza, 20, 45
CAMBRIDGE : BRINTED BY C. J. CLAY, M.A. AND SONS, AT THE UNIVEUS1TY PKE86.
SOME PUBLICATIONS OF
THE CAMBRIDGE UNIVERSITY PRESS.
The Palestinian Mishna. By W. H. Lowe, M.A., Lecturer
in Hebrew at Christ's College, Cambridge. Boyal 8vo. 21s.
Sayings of the Jewish Fathers, comprising Pirqe Aboth
and Pereq B. Meir in Hebrew and English, with Critical and Illus-
trative Notes. By Charles Taylor, D.D., Master of St John's
College, Cambridge. Demy 8vo. 10*.
The Old Testament in Greek according to the Septua-
gint. Edited by H. B. Swete, D.D., Eegins Professor of Divinity
and Honorary Fellow of Gonville and Cains College.
Volume I. Genesis IV. Eings. Crown 8vo. 7s. 6d.
Volume II. I. Chronicles Tobit. By the same Editor.
[Nearly ready.
The Book of Psalms in Greek according to the Septua-
gint, being a portion of Vol. II. of the above. Crown 8vo. 2s. 6d.
The Greek Liturgies. Chiefly from Original Authorities.
By C. A. Swatxson, D.D., late Master of Christ's College, Cambridge.
Crown 4to. Paper covers. 15s.
Uon&on: C. J. CLAY and SONS,
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
AVE MARIA LANE.
r-
to
k;
H
io
-P
CtS
m
<D
tO
5
0)
5
<-4
O
$3 <D
H rf
-P 0)
ed h
H -P
tQ CO
>
U &
+5
Mk
a? xl
d
3 T-l
s y
H
J -C
E-i O
University of Toronto
Library
(D lO W
DO NOT
REMOVE
THE
CARD
FROM
THIS
POCKET
Acme Library Card Pocket
LOWE-MARTIN CO. LIMITED
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11